Exposition of 1 Thessalonians, Chapter 1 · Verse 6
VERS. 6.
And yee became followers of vsus and of the Lord, hauing receiued the Word in much affliction with ioy of the holy Ghost.
ANother probable euidence which Paul followed in his charitable iudgement, is here expreſſed; and ſets forth their holy practice: The other before mentioned, were gifts of God ſeated in the heart; the manifeſtation of them is here explaned. The particulars are three. Firſt, their action, they were followers. Secondly, the patternes they imitated, vsus and the Lord. Thirdly, the thing wherein they imitated, or as the words may be alſo conceyued, the Antecedent, or cauſe mouing them to imitation, receiuing the Word; which alſo is amplified and ſet forth to their commendation, by mention, firſt, of the cauſe naturally hindring, or oppoſite to receiuing the Word, in much affliction. Secondly, by the manner of it, with ioy of the holy Ghoſt.
Obſer. From the coherence and ſcope of the Text, ariſeth this obſeruation. It is ſomething ſauouring of Grace, and no leſſe then ſupernaturall, to turne the apiſh inclination of our nature to imitation, to the conuerſation of the Saints; and to make choiſe of them for our patternes. The complaint is ancient in Seneca, Seneca de vita beata, cap. 1.that commonly men liue not ad rationem, but ad ſimilitudinem: And as beaſts, follow the droue of foregoers, non quâ cundem eſt, ſed quâ itur: plauſibly we thinke beſt, what is receiued by common conſent, and whereof we hauehave moſt examples; that error the Heathen noted, though the cauſe thereof he knew not, nor obſerued all: Through the vicious diſpoſition of our hearts it is come to paſſe, that the worſt examples hauehave our greateſt allowance, and good things therefore ſeeme euill, becauſe practiſed by good men. It argues ſome change of our hearts naturall temper, to chooſe out beſt men to be our precedents: Beſides, conſider we, firſt, the naturalluGen. 3.15. enmitie betweene the two ſeedes. Secondly, howx1. Cor. 4.13. despicable the perſons of Gods children are in the eyes of the world. Thirdly, the common eſteeme of their holy courſes amongſt men in the fleſh, cenſuring themySap. 5.4. as madneſſe. It muſt needes be acknowledged ſomething more then nature affoords, ſo farre to honour the Saints, as to chooſe them for patternes, and ſo to prefer in iudgement their conuerſation, as to addict our ſelues to walke in their ſteps.
To which if we adde conſideration of the lot of Gods Saints, and the hard termes they vndergoe that vndertake their courſes, in contempt and other heauierz2. Tim. 3.12. afflictions: It is apparently ſupernaturall to vow our ſelues their followers. What carnall man befooles not Moſes his choiſe,aHeb. 11.25. preferring the afflicted eſtate of Gods children, before all the preferments PHARAOES Court could affoord him? and who rightly iudging, confeſſeth not, Grace wrought this wonder?
He ſhall euer goe with me in repute of a Saint, that limits his life to the practice of ſuch precedents.
And were followers of vsus, &c. In their fact conſidered apart, is obſeruable our duetie: Thus to honour the Saints liuing and dead, eminent in gracious practice, by following their holy example. Therefore ſaid IAMES,bIam. 5.10. Take the Prophets for example of patience. PAVL claymes to himſelfe this honorcPhil. 3.17. of imitation: dHeb. 13.7.chargeth Gods people to affoord it to their Paſtors.
The Lord hath dealt mercifully with vsus, in prouiding vsus all helps conuenient for our ſaluation. Two ſenſes there are of learning, ſight and hearing; they are neither of them without their meanes of inſtruction. As to our hearing he hath furniſhed vsus witheIer. 3.15. Paſtors, to feed vsus with knowledge and vnderſtanding, and giuen vsus in our Temples, as to Iewes in Wilderneſſe,fMatt. 3.3. the voyce of Cryers, Prepare the way of the Lord; ſo to our ſight hee hath laid open the booke of Scriptures, the great Booke of his Creatures, wherein the rudeſt may reade hisgRom. 1.20. power and wiſedome in plaine Characters written; the practice of his Saints whoſe conuerſation wee may ſee, tracing out vntounto vsus the way that leads vntounto life: therein prouiding, not only the honour of his eminent Saints: but our inſtruction and encouragement to ſanctitie, for theſe reaſons eſpecially: firſt, knowing how naturally we are addicted to imitation; and how examples more moue then words, as Bernard ſaid, Ʋalidior eſt operis, quàm oris vox: In this he would not be wanting vntounto vsus; that if wee will needes be imitating, wee may hauehave ſuch patternes, as ſhall not miſſe-leade vsus into errour. Secondly, beſides, leſt any ſhould be with opinion of inſuperable difficultie in the dueties, diſcouraged; he hath ſampled vsus with men of our owne mould, ſubiect to like infirmities, that in the harſheſt amongſt Chriſtian offices hauehave gone before vsus: In ſo much that the duetie cannot be named, ſo harſh to fleſh and bloud, wherein his Saints hauehave not gone before vsus. That I thinke may well be numbred amongſt the moſt difficult,hMatt. 10.38. to take vp our Croſſe and follow Chriſt. Can wee name the Croſſe that ſome of the Saints hauehave not comfortably endured? It is hard, you will ſay, to part with goods: there were that ſuffred that ſpoyle iHeb. 10.34.with ioy: hard to exchange hopes of aduancement for rebukes. It iskHeb. 11.26. choſen willingly by Moſes, and counted honourable. Too much to leaue Countrie, and Kinred, and Fathers houſe: Did notlGen. 12.1, 4. Abraham ſo? Hardeſt to leaue life, eſpecially by violent torments? what death can we thinke of ſo full of mHeb. 11.37.ſhame, or torture, but hath beene endured by the Saints of God? ſo fatherly hath the Lord prouided for our benefit, in prouiding this honour for his Saints.
Vſe 1 This honour we willingly affoord the Saints, to make them our precedents, and patternes in holy practice, or if there be any other, of due prayſe, andnMatt. 26.13. Heb. 11. commemoration of their vertues. It ſufficeth not Papiſts; but they ſtile vsus ſacrilegious, becauſe we giuegive them not Gods honour of inuocation:Auguſt. de vera Relig. cap. 55. though Auguſtine long ſince deliuered it for a rule: Honorandi ſunt propter imitationem, non adorandi propter religionem. And can they be more diſhonored by any meanes, then by being made Idols?
Iudge in your ſelues whether more diſhonor them; we by denying them Inuocation, which wee know, they deſire not; or Papiſts, by refuſing imitation, which God hath allowed them. There neuer was Saint that practiſed rebellion, or attempted inſurrection vnderunder any pretence, againſt the Lords Anoynted.o1. Sam. 24.6. God forbid, ſaith DAVID, that I ſhould lay hand vponupon the Lords Anoynted. Preces and lachrimae were wont to be armour for Saints, againſt Tyrants. Thoſe Saints were Nouices; herein no precedents for our Catholikes: for following their examples they will be pardoned, and will make them amends by inuocation. It calls to mind their Predeceſſors the Scribes and Phariſes: forſooth, they wouldpMatt. 23.29. reedifie the Sepulchres of Prophets, but yet were murtherers of the Lord of Prophets.
Vſe 2 We are falne into an Age apiſh enough, and full of imitation: the choiſe of patternes I would Prudence might make. But that Argument from multitude, which Seneca thought proued the thing naught,Argumentū peſſimum turba eſt, Seneca de vita beata, cap. 2. we count demonſtratiue for goodneſſe, and thinke our ſelues ſafe if wee follow the Droue, though it be in praecipitia. qIob 32.9.Great men, ſaid ELIHV, are not alwayes wiſe: yet to our people they ſeeme good; beſt patternes to be reſembled. For Saints commended to our imitation, wee giuegive their practice the praiſe; admiring their ſanctitie, but preferring in imitation the impietie of the mightie.
Laudamus veteres, ſed noſtris vtimur annis.
Sarah commended to our womens imitation forr1. Pet. 3.4, 5, 6. modeſtie and grauitie in attire, ſhall hauehave her commendation: But any light-skirt Dame, or Courtly Herodias ſhall rather be imitated. Faſhions in apparell, though neuer ſo forraine, and almoſt monſtrous, which nothing but faſhion can make vsus thinke ſeemely, yet becauſe in faſhion with Gallants, Chriſtian women muſt follow. For ſhall they be ſingular?
Bernard in his time to one ſo obiecting,Bernard. Hoc faciunt eum quibus habito: I muſt doe as others or elſe be noted of ſingularitie; Propterea, inquit, exi de medio eorum, ne aut in vrbe notabiliter viuas, aut exemplo pereas aliorum: what doe you that profeſſe Gods feare in ſuch ſocietie, where either ſanctitie ſhall be counted ſingularitie? or examples of euill followed, drowne your ſoules in perdition? or why labour you not rather to draw them to your grauitie, then runne after them in vanitie? Let them ſee your good works and imitate you, at leaſt forget not whoſe Precept it is,ſRom. 12.2. Faſhion not your ſelues to this world. And of their fact and their inferiour patterne thus farre.
It is not impertinent here to adde that inquirie, how farre Saints practice may be our patterne: And how farre their example warrants or binds vsus to imitation.
Their actions admit this Diſtinction: Firſt, ſome of them are noted as ſinfull, wherein they bewrayed humane infirmitie: theſe are ſpectacles of naturall frailtie, not examples for like practice: they are written for our caution, not for imitation: in part alſo to preuent our diſcomfort,Auguſt. cont. Fauſt. Manich. lib. 22. cap. 96. as AVGVSTINE, Vt ne que iuſti in ſuperbiam ſecuritate extollantur, nec iniqui contra medicinam deſperatione obdurentur.
Vſe 2 A ſecond ſort were done by vertue of ſpeciall diſpenſation: SotGen. 22.10. Abraham attempts to ſlay his ſonne; ſo IſraelitesuExod 12.35. rob Egyptians. It is no warrant of coozenage to any man: for the generall rule binds vsus,xRom. 13.8. Owe nothing to any man but louelove, and it is a marke of the vngodly,yPſal. 37.21. to borrow without conſcience of paying againe.
To this kind may be annumbred, Firſt, what they may be preſumed to hauehave done by ſpeciall inſtinct, though we reade it not: ſecondly, asz2. King. 1.10. ELIAS in calling fire from heauen; aNum. 25.7, 8.PHINEHAS in ſlaying the Adulterer; bIudg. 16.30.SAMSON in auenging himſelfe on Philiſtims with his owne death, of which fact,Bernard. de Pracept. & Diſpenſat. ſaith BERNARD, Si defenditur non fuiſſe peccatum, priuatum habuiſſe conſilium indubitanter credendus eſt: Diſpenſations ſtretch not beyond the particulars to whom they were giuen.
Vſe 3 A third kind they did by ſpeciall and extraordinarie calling. AscGen. 12.1, 4. Abraham leaues his Countrie for Pilgrimage in Canaan; asdMatt. 3.1. Iohn Baptiſt profeſſed a kind of Eremitage Is not the inference prettie? therefore Pilgrimages are ſatisfactorie: Eremitage a ſtate of perfection.
Vſe 4 There is a fourth kind, occaſioned by ſpeciall neceſſitie of Times, or apparance of ſcandall: ſo primitiue Chriſtians had eAct. 4 32.all things common. fAct. 20.34.PAVL makes his hands miniſter to his neceſſities. There is no footing herein for Anabaptiſticall communitie, nor neceſſitie laid on Miniſters to vſe manuall labour, except where caſes and times are like.
Vſe 5 The laſt ſort, which are principally, if not only written for our imitation, were their practices according with the generall Law morall, as thoſe of Patience, Humilitie, Meekneſſe, Obedience, &c. herein is our bond of imitation, Quid multa? The Apoſtles ſelfe hath ſet vsus our line, of vsus and of the Lord.
Obſer. Chriſt then is the patterne of patternes, the rule and meaſure of all examples. Therefore Paul to his Precept, Be followers of me, ſets this limit,g1. Cor. 11.1. as I am of Chriſt. In him as the gifts of Grace were tranſcendent, ſo their exerciſe ſupereminent; hee erres not that followes Chriſt as his Precedent, in any thing wherein he is commanded imitation.
Are then all Chriſts actions to be imitated? Thus diſtinguiſh them: Firſt, ſome were of diuine vertue, as his works miraculous. Secondly, ſome of diuine prerogatiue, as his ſending for the Aſſe and Colt without leaue firſt aſked of the Owner. Thirdly, ſome Mediatorie. Fourthly, ſome Morall. Fiftly, ſome indifferent and incidentall. The three firſt ſort no man may attempt to imitate: his morall acts were they wherein onelyonly hee intended to giuegive vsus example, whereto only he hath tyed vsus to imitation. Compare Matth. 11.29. 1. Pet. 2. &c.
Of his actions, yea geſtures indifferent, circumſtantial, incidental, we hauehave queſtions hotly diſputed. His geſture, eſpecially in the Sacrament, wee hauehave preſſed with might and mayne, and laid on vsus by ſome, with as great neceſſitie, as his moralities of Patience, Meekneſſe, Humilitie, Obedience. Me thinks then they ſhould be able to proue within compaſſe of thoſe things, whereof Peter ſaith,h1. Pet. 2.21. Hee gaue vsus an example that wee ſhould follow his ſteps: to vrge any thing ſupra ſtatutum, as ſimply neceſſarie, is to vrge ſuperſtition: to yeeld to any thing ſupra ſtatutum, as ſimply neceſſarie, is to yeeld to ſuperſtition. Let them take heed that thus preſſe this geſture vponupon our conſciences as neceſſarie to be imitated, they incurre not crime of ſuperſtition, from which they would ſeeme to be moſt abhorrent.
Are we bound to this geſture, ſo that to vſe any other, is ſinne? Yes, ſay they: then either becauſe it was amongſt Chriſts morall acts, wherein he hath cōmanded vsus to imitate, or elſe by vertue of that Mandate,i1. Cor. 11.24. Hoc facite, Do this. A third member when they aſſigne me, I will take notice of. But neither was it amongſt his morall acts, wherein hee hath commanded vsus to imitate; nor is it comprized within his Mandate, at the inſtitution. Ergo.
May wee number it amongſt his morall acts? wee muſt then ſhew what Law of God, vertually at leaſt, comprizeth this Concluſion; Thou ſhalt ſit at the Sacrament. And againe, in religious moralities it is vnlawfull to doe aliud or aliter, other thing or otherwiſe: why then ſtand they? yea, why ſit they? why leane they not one in the boſome of another? or how dare they in the leaſt tittle ſwarue from their patterne?
Comes it vnderunder the Mandate, Hoc facite? then is it amongſt the Sacramentals of the Supper. For (hoc facite) comprizeth not Circumſtantials, but Sacramentals. Is it Sacramentall? where is the ſignification it hath of any act of God to vsus, or of vsus to God? Sacramentall actions all whether of the Miniſter, or Receiuer, hauehave their myſticall reſemblance and ſignification.
Theſe eager ſpirits hauehave much haunted mee; the ghaſtlieſt Argument they euer put forth to affright me withall, hath beene this, from the example of Chriſt. And though I neuer heard it vrged, but where the Anſwere hath made it totter; yet neuer could I ſway with any Miniſter, or other I hauehave dealt withall, as to make him forgoe his hold thereon: for in their Logicall Diſputes it is no abſurditie, to denie the Concluſion.
I will truely acquaint you with the ſeuerall manners of vrging. The firſt paper is thus: That geſture that Chriſt and his Apoſtles vſed at the time of the inſtitution, is to be vſed of vsus at the time of receiuing the Supper. But the geſture of ſitting is that geſture which Chriſt and his Apoſtles vſed at the time of the inſtitution: therefore muſt be vſed of vsus.
Formally enough. But when I wonder, will they proue their propoſition? that wee are bound to vſe the Geſtures, Veſtures, other circumſtances of firſt adminiſtration. And where appeares that Chriſt or his Apoſtles ſate, as we call ſitting?
And why may I not thus reaſon? What Veſture Chriſt vſed at the firſt adminiſtration, is to bee vſed in ours. But a ſeameleſſe Coate was the Veſture which Chriſt vſed at the firſt adminiſtration. Therefore is to bee ſed of vsus. I dare ſay the Argument proceedes as firmely for the habit, as for the ſite and poſition.
The ſecond paper thus. To ſwerue from the imitable example of Chriſt, is a ſinne. Not to ſit in the act of receiuing, is to ſwerue from the imitable example of Chriſt, therefore not to ſit is a ſinne, & per conſequens, to ſit a neceſſary duty.
Anſw. What meane you by imitable? that which may bee imitated: or that which muſt be imitated. If that, which may bee imitated; your propoſition is falſe; If that which muſt be imitated; your aſſumption.
This man explaines himſelfe; diſtinguiſhing betwixt his workes miraculous, and others, and by imitable vnderſtands that wherein it is poſſible to reſemble him, belike them, we muſt gird our ſelues with a Towell, and waſh our peoples feet before our adminiſtration; for ſo did Chriſt; and his actions is not miraculous, but poſſibly imitable. Yea, of this act hee ſaith more then euer hee ſaid of his geſture.kIoh. 13.4, 12, 14, 15. If I your Lord and Maſter, hauehave waſhed your feet, yee alſo ought to waſh one anothers feet; for I hauehave giuen you an enſample, firſt, that ye ſhould doe as I hauehave done to you. And I maruell theſe Apiſh Imitators, in this action which he cals exemplary, ſecnodly, wherof he ſaith it ought to be done in imitation of him, think not themſelues bound, whereas in the geſture they acknowledge a bond, though by no probabilitie of Scripture, they can prooue it exemplary, or with an ought to bee done, preſſed vponupon the Conſcience.
To put end to this enquiry; GiueGive mee I pray, a true reaſon, why, his geſture in preaching, binds vsus not to imitation, as well as his geſture in the Sacrament. My memory may faile me; but I know not, that it is euer recorded, Chriſt taught in any other ſite then ſitting.lMat. 5.1. That he ſate downe and taught his Diſciples, I reade; that he ſtood, I reade not; a true difference betweene theſe in this point of neceſſary imitation, I would faine heare.
The rite and outward forme of Baptiſme vſed by Iohn, whereto alſo our Sauiour ſubmitted himſelfe, was not ſprinkling, butmMat. 3.16. Act. 8.38. going downe into the water; why are wee not ſtrictly bound to this imitable example of Chriſt and his Fore-runner? and yet muſt thinke our ſelues bound to his geſture in the Supper?
Laſtly, let this, though it may ſeeme a nicetie, bee taken notice of; that in this queſtion they change the very predicament where the inquiry lyeth. To ſpeake properly and exactly, ſitting is not in the predicament of Action, but in that of ſite and poſition. And whereas in matter of imitation, the Actions of Chriſt fall onelyonly into inquiry, they diuert the queſtion to his ſite and poſition: qua fide? And why ſhould wee not vrge the quando, and vbi, and habitus of Chriſts adminiſtration from his example; aſwell as his geſture? Thus farre of that queſtion occaſionally; out of a deſire, if it bee poſſible, to giuegive ſatisfaction to the ſcrupulous, in as much as concernes the Argument from Chriſts example. This is the rule; The precept of imitating our bleſſed Sauiour, is limited to his actions, not extended to his geſtures; Among his actions, to thoſe that were morall, not to circumſtantiall, or incidentall.
The laſt particular in the Text remaines, hauing receiued the Word. Theſe wordes at firſt ſight I conceiued to expreſſe the ſpeciall matter wherein they imitated: And propounded the queſtion, how in receiuing the Word, they might be ſaid to imitate the Apoſtle and our Sauiour; conſidering, their imployment was rather in deliuering the Word by preaching, then receiuing thereof by attending to others. And thus reſolued. There is a kind of oblique imitation of Chriſt and his Saints; ſuppoſe when men apply the vertues exerciſed by Saints in their callings, to workes that concerne them in their place. As, Fortitude and Courage Chriſt and his Apoſtles manifeſted in preaching the Goſpell: This people in preaching vſed not their Fortitude; but in receiuing and maintayning the Goſpell expreſſed like Courage. The ſame Graces they are that all Saints exerciſe, yet as their callings are diſtinct, ſo are the imployments wherein they vſe them. The ſame Diligence, Fidelitie, Courage, all Gods people in their places and callings exerciſe: though the acts wherein they are exerciſed, are as their callings, diſtinct. Suppoſe then thus, that in receiuing the Word, this people were Imitators of Chriſt and their Miniſters; becauſe what Courage, Conſtancie, Reſolution they ſhewed in preaching, theſe expreſſed in entertayning and maintayning the Goſpell. And this kind of imitation wee may vſe in the extraordinary actions of the Saints. Abraham at Gods command is nGen. ….10.readie to ſacrifice his ſonne. In the particular, thou mayſt not attempt to imitate; yet learne from Abrahams example; thinke nothing to deare for the Lord that he ſhall call for.
Yea, in this kinde, worſt men may bee our patternes,oLuke 16.8, 9. Children of this World are wiſe in their generation, to prouide againſt time of neceſſitie; bee thou as wiſe to prouide for euerlaſting Tabernacles, by liberall diſpenſing the vnrighteous Mammon. The Deuill, ſaid Father Latimer, is a diligent Biſhop neuer idle in his Dioceſſe; if we learne not of God, for ſhame let vsus learne of the Deuill to be watchfull and painfull in our charges.
Thus then; by reuiew of the Text, mee thinkes I ſee the Apoſtle deſiring rather to expreſſe the Antecedent, or moouing cauſe to this imitation; It was their receiuing of the Word: After they had receiued the Word, they became followers of Chriſt and his Saints. The note thence is this:
Obſer. We may neuer expect reformation of the people after Gods Image ſhining in his Saints, till ſuch time as the Word findes admittance with them, how can we? this being the pIoh. 17.17.truth whereby they are ſanctified: The mightie weapons whereby q2. Cor. 10.4, 5.high things, and thoughts are captiuated to the obedience of Chriſt: That two-edged rHeb. 4.12, 13.Sword, that pierceth to the diſcouerie, preuaileth to the killing of our corrupt inclinations. That vehiculum Spiritus, ſGal. 3.2.by which all grace is conueyed into the heart.
Of receiuing or admitting the Word of God, there are fiue degrees;
Firſt, when it is ſo farre giuen way vntounto, that men are content to giuegive it the hearing,tMat. 13.19. though without care or regard to be acquainted with the Myſteries it reueales. Accordingly wee ſee it vaniſh as a confuſed ſound into the ayre, ſo that though there beuIſai. 28.10. line vponupon line, precept vponupon precept, here a little and there a little, yet neuer deſcends it ſo low as the xMat. 13.20.vnderſtanding, to worke ſo much as ſpeculatiue knowledge of that it teacheth.
Secondly, when from the eare it paſſeth to the vnderſtanding, and the minde conceiues the ſenſe which that ſound preſents vntounto it.
Thirdly, when the mind is ſo farre preuayled withall, that it aſſents to the truth of what it vnderſtands.
Fourthly, when the affections embrace it as delightfull and pleaſing.
Fiftly, when the heart and conſcience giuegive way to the preſcripts thereof, and ſuffer it to ſway them to obedience, receiuing it into yLuc. 8.15.an honeſt and good heart, and bringing forth fruit with patience: In theſe ſteps of receiuing and admitting the Word, degrees may be diſtinguiſhed, theſe generals only, I commend to bee meditated, as amongſt Hearers wee ſhall eaſily ſee them exemplified, ſubordinate they are all each to other. Subiection of Conſcience requiring the wils perſecution of the conceiued goodneſſe of the Word. Perſecution, Faith of the truth and goodneſſe: Faith, Knowledge; Knowledge attentiue Audience. By theſe ſteps is wrought that reformation of Gods people, after his Image ſhining in his Saints.
Vſe. My hearts deſire and Prayer to God for his people is on this occaſion, that hee wouldzActs 16 14. Col. 3.16. open their hearts to attend to what God Word ſpeakes; and ſo to attend, that it may dwell plenteouſly in them, ruling in their hearts, as the Centurion in his houſe; then might we expect Righteouſneſſe to flouriſh out of the Earth, and abundance of Peace ſo long as the Sunne and Moone indureth. But ſo long as that is true of vsus, that the Lord complaynes of by Hoſea: He aHoſ. 8.12.hath written vntounto vsus the great things of his Law, and they are become a ſtrange thing vntounto vsus; whiles we turne our eares from hearing the Law, and ſcorne to hauehave conſcience controlled by the Word of God; I ſhall neuer wonder to ſee Chriſtians become Pagans in their liues; ſo farre from the liues of Saints, that Heathens in compariſon may ſeeme Saints to our people. Labour there hath beene much for reformation amongſt vsus; hee is blind that ſees not the labour neceſſary; the errour is only in the things to be reformed; which would GOD we did not ſo limit to Rites and Ceremonies, that they forget the more neceſſary in life and manners. Audactèr dicam; our Ceremonies cannot bee halfe ſo Popiſh, as mens liues are Paganiſh, neither ſauours our Church of Superſtition, but ſome of our people ſtrongly of Atheiſme and Irreligion. What maruell? when as the Word of God hath ſcarce come, ſo much as in a confuſed ſound, into many corners of the Land; and euen to this day they hauehave ſeene the miſery of Iſrael to bee without a teaching Prieſt. High time it is for IEHOSAPHAT to diſperſe b2. Chro. 17.7, 8Leuites into the Cities of Iudah, before Atheiſme quite ouergrowes; I ſhould then hope through GODS mercy, to ſee our people walke as becommeth Saints; And neuer thinke Saints dead, whiles I ſaw their practice reuiued in our people.
There follow amplifications of their fact in receiuing the Word of God; firſt, by the hindring cauſe of entertayning the Goſpell, which with holy reſolution they learnd to contemne, and on hardeſt termes receiued the Word, in much affliction: That circumſtance addes much to their commendation. The rule is true which this Text occaſions vsus to take notice of.
Obſer. Christian practices are neuer m… commendable, then when they are holden againſt impediments. In dayes of eaſe whatcMat. 13.20, 21 Hypocrite giues not way to the Goſpell? the Encomium of Diſciples is,dLuk. 22.28, 29 to abide by Chriſt in his temptations. The Glory of the Angell of Pergamus is this,eApoc. 2.13. that dwelling where Sathans throne was, in dayes when ANTIPAS Gods faithfull Martyr was ſlaine, yet hee had not denyed his Name.
Truth is, what comfort hath man in any dutie, till in it he may ſee ſomething wherein he goes beyond an Hypocrite?fHeſt. 8.17. what Perſian ſo prophane, that becomes not a lew, to enioy their freedomes and prerogatiues; with hardeſt termes to entertaine the Goſpell? The Goſpell with perſecutions, is the priuiledge of Iſraelites indeed.
The Argument is ſtrong for Iobs vprightneſſe againſt Satans cauils, when the fence remooued, which Sathan ſuggeſted to bee the hold-backe from Blaſphemie,gIob 1.10, 11, 22. hee ſtill continues in the feare of God. To louelove naked Pietie, is no ſmall ſigne of integritie; how much more to embrace and harbour perſecuted Religion?
Ʋſe. Our Touchſtone let it be for tryall of integritie, wee hauehave moſt of vsus giuen the Goſpell entertaynment ſo far, as to become Profeſſors and Hearers of it: no maruell: the times are times of peace; and with vsus it is iuſtly matter of infamie and penaltie, to denie it audience. But thinke you if the Lord ſhould ſend his fiery tryall amongſt vsus, as to our forefathers, he ſhould finde faith on earth, louelove of his Truth in our people? how many hauehave we mincing the matter, and ſetting the Lord his limits in matter of Religious Profeſſion and Practice? ſo farre as may ſtand with their reputation, ſo farre are they for the Goſpel; but what if thy Credit and Gods Truth come into ballance? ſhall thy Reputation ſway more then louelove of the Truth?hMat. 8.34. Gadarens, I dare ſay, had as much truth of Religion as thou. Some Phariſes more; whoſe defect yet is noted in this, that they iIoh. 1….42, 43loued the prayſe of men more then the glory of God. What ſhould I ſpeake of thoſe whoſe profeſſed reſolution is, to burne for no Religion, which is to ſay, they are of no Religion; ſtarke Atheiſts in life; their Religion meere Policie, a ſeruing of Times rather then of the Lord; for whom is reſerued the kJude verſ. 13blackneſſe of darkneſſe for euer?
A ſecond circumſtance of their fact, amplifying their prayſe, is the ioy they felt and manifeſted in receiuing the Word, with thoſe harſh conditions it was tendered vntounto them; in much affliction, with ioy of the holy Ghoſt.
Obſer. In our paſſage to the particular amplification of their prayſe, me thinks I ſee offred to our notice, Difference of rankes amongst men, giuing way, and entertaynment vntounto the Goſpell. Firſt, in the firſt we may rangelMatt. 13.21. our Temporaries, or rather Temporizers; that ſeeing they ſayle ſecundo flumine, all things running current for the Goſpell, are carryed full ſayle to the profeſſion of Faith; whom yet the leaſt note of reproch, euen Thou mMatt. 26.69.art of Galilee, makes readie to denie and abiure the Truth.
Secondly, farther they goe, whom reproches, the leaſt afflictions, daunt not: and yet when the leaſt ſpoile of goods, or hazard of libertie comes toward them, as Pauls Aſſociates, n2. Tim. 4.16.forſake vsus, betray, as much as in them lyeth, the cauſe of Truth.
Thirdly, there are, Paul intimates, amongſt hypocrites, ſome halfe-Martyrs; in much affliction receiuing the Word, much, firſt, for varietie, Secondly, for greatneſſe, HaueHave yee ſuffred oGal. 3.4.ſo many things in vaine? p1. Cor. 13.3.If I giuegive my body to be burnt, and hauehave not louelove: his Hypotheſis puts nothing; yet halfe intimates, conuiction of iudgement may be ſo ſtrong for truth, the terrours of the Almightie ſo forcible with Conſcience in ſome Beleeuers, that death may be ſubmitted vntounto, rather then the Goſpell denyed; by ſuch as whoſe hearts were neuer warned with louelove of God and his Truth; how tremblingly, and with what griefe of hart, ſuppoſe ye, come ſuch to ſuffer, whom feare only of greater torments ſucceeding death, in caſe of denyall, makes to ſwallow vp inferiour feares of bodily tortures, and conſtant in auowing the Truth?
Fourthly, yea, amongſt Hypocrites, may bee found men ambitious of ſuffering, ioying in the Truth, in afflictions, perhaps for Truth ſake: that HypocritesqMat. 13.20. ioy in the Word, our Sauiour is witneſſe; The Lord by Ezechiel tels of ſome, to whom hearing of the word taught by the Prophet, was as melodious rEzech. 33.32.Muſicke: The nouelty perhaps affects them, as Athenians, or the deepe Myſteries, as curious ſcioli; or the promiſes miſtaken to bee abſolute, as Carnall Libertines. Why, not afflictions alſo for Truth, as Mercenaries in reſpect of the rewards promiſed? or as ſeeming pledges of ſinceritie, as men willing to bee deceiued; or as meanes to procure fame of conſtancie and courage, as ambitious? Certainly, Paul more then intimates, that ſuch feele the ſHeb. 6.5.powers of the World to come; As the deſire of beatitude is naturall, though what it is, or how attayned Errours are infinite: ſo the knowledge and faith of true bleſſednes, may worke maruellouſly in men vnregenerate: and after a ſort ſweeten afflictions vntounto them, out of naturall grounds: ſuch as are,tNum. 23.10. deſire and hope to hauehave ſhare in heauenly happineſſe; at leaſt out of carnall ambition, to leaue behind them fame of conſtancie and Martyrdome in the Church; as Heathens out of like deſire to be immortall in the mouthes of Poſterity, deuoted themſelues, and ranne headlong into the iawes of death, to be enrolled amongſt the Fathers and Tutors of their Country.
Fiftly, where then lyes the point of this peoples commendation? that they receiued the Word, Firſt, in affliction. Secondly, in much affliction. Thirdly, with ioy. Fourthly, and that of the Holy Ghoſt; ſo is that ioy termed, that is miniſtred by Gods Spirit; and thus differs for that naturall, carnall or ſecular ioy of Hypocrites vnderunder the Croſſe. The grounds of it are ſpirituall; ſuch as are, Firſt, that Chriſt anduPhil. 1.12, 13, 14, 20. his Grace ſhall bee magnified in vsus. Secondly, that good that comes to the Church of God by our ſufferings, as, Firſt, confirmation of weakelings. Secondly, occaſioning aliens to enquire into the cauſe of truth, and after a ſort preparing them to embrace it. Not, but that the xHeb. 12.2.ioy ſet before vsus, and the hope of immortalitie, furthers our ioy in afflictions, and ſweetens to GODS Saints, the ſowre of the Croſſe; but that they ſee ſome further good, which more or as much affects them, as their owne comfort and ſaluation.
Vſe. The large application of this point I ſpare, as halfe impertinent to theſe dayes of Peace: wherein taking vp of the Croſſe to follow Chriſt, is amongſt thoſe duties in caſu, which it ſufficeth vsus to performe, praeparatione animi; in the readineſſe of minde: howbeit it ſhall behooue vsus to examine how wee ſtand reſolued, in caſe the Lord ſhould call vsus to ſuffer for his Name; and how grounded our reſolutions are. How we are affected in the pettieyGal. 4.29. perſecutions of Iſhmael, the only tryall almoſt any of vsus are called to endure. Cuſhites how many are there amongſt vsus? alike minded for Religion,z2. Sam. 16.18 as Cuſhi in matter of Politie. Their wiſedome is to ioyne themſelues to the preuayling ſide. Madneſſe they thinke it to dye for any Religion. Subordinate Religion, and all to Policie, making it a very Pediſſoqua, a Lackey to their Couetouſneſſe, Ambition, Epicuriſme; yea, meaſuring truth of Religion, by more or leſſe auayle, to compaſſe their proiects of proſperitie; as if Chriſt had changed his Cogniſance, and the Croſſe were no longer the Badge of a Chriſtian: but temporall felicitie the ſureſt marke of the Church.
What ſhould I ſpeake of our murmuring vnderunder the Croſſe? and quarrelling at the diſpoſitions of GODS Prouidence, as if that endleſſe Wiſdome had beene ouer-ſeene in ordering vsus by aActs 14.22.tribulations to enter into his Kingdome. A Strawberie way to Heauen had beene much better: and the greene Meddow in Cebes his Table, then theſe thickets of buſhment, and aſcent of craggie Rockes that lead to vertuous happineſſe.
I confeſſe, we hauehave many ambitions of ſuffering; ioying in tribulations for the Catholike Cauſe, and that, which ſome call, the cauſe of the Goſpell. Who maruels? when they hauehave thē ſweetned to the ſenſe of carnalitie, by them their portion is made fat, and their meat plenteous. Priſons they find affording more meanes of enlarging their Temporalities; then houſes of greateſt freedome; or Pulpits of largeſt Elbow-roome. In none of theſe find I a ſample to this patterne; yet are there, I doubt not, but can ſay they ioy in tribulations, becauſe they ſee glory comes to GOD by giuing teſtimonie to his Truth; and good to his Church by confirmation of weakelings.
Obſer. The particular now followes: In much affliction with ioy, &c. So true is it, that Gods Word receiued with an honeſt and good heart, brings with it ſweetneſſe enough to digeſt all the ſowre and bitterneſſe of afflictions that attend it; compare, Pſal. 119.50.
Ʋſe. And oppoſe it to the delicacie of fleſh and bloud, and that ſcandall of the Croſſe, deterring many after conuiction to embrace the faith.
Obſer. Note herewithall, the difference betwixt afflictions for ſinne, and perſecutions for Righteouſneſſe: thoſe are iuſtly Deboras; theſe ſeldome or neuer want their comfort; vſually are attended with ioy and reioycing. As b2. Cor. 1.5.our afflictions abound, ſo alſo our comforts, if not in ſenſe, yet euer in the cauſe.
How many cauſes of Ioy bring they to the ſoule!
Firſt, we are hereby conformed to cMat. 5.12. Heb. 2.16. Iohn 15.19. 1. Pet. 4.the Prophets and righteous men that hauehave gone before vsus: yea, to the Prince of our Saluation.
Secondly, they are pledges to vsus of ourdActs 5.41. chooſing out of the World; and of our walking with a right foote to the Goſpell.
Thirdly, of our more then ordinary Grace eRom. 3.4.wee are in with our God, when he chooſeth vsus to be his Champions.
Fourthly, meanes of how many gracious gifts? their exerciſe at leaſt, and confirmation, and increaſe.
Fiftly, yea,f2. Cor. 4.17. worke to vsus after a ſort that inualuable Crowne of Glory.
What coward may not this encourage to reſolution vnderunder the Croſſe? his comforts are proportioned to his afflictions. Gods louelove is neuer more plentifullygRom. 5.5. ſhed abroad in our hearts, then in our afflictions for righteouſneſſe: to ſay truth, what ſhould diſmay vsus? Is it louelove of eaſe? that is carnalitie. Doubt of ſucceſſe? that h1. Cor. 10, 13.is infidelitie? ſuſpition of weakneſſe? we know who hath ſaid, his i2. Cor. 12.9.Grace ſhall be ſufficient, and he perfits power in weakneſſe.
Prouided alwayes, as Peter giues the caution, or cauſe of ſuffering be good; If we ſuffer k1. Pet. 4.15.as euill doers, if but as buſibodies, what thanke, or what comfort hauehave wee? if for the Name of Chriſt, happy are we: Verſe 14.the Spirit of the glorious God reſteth vponupon vsus. It is not the paine, but the cauſe that makes the Martyr, ſaid the Martyr Cyprian. Not to bee reuiled, or impriſoned, to loſe liberty, liuing, no nor life, ſorts vsus to Prophets, that were before vsus; except perhaps Priſcillianiſts, and Donatiſts, and Trayterous Ieſuites, may be thought conſorts of Prophets, but to ſuffer, as Prophets, for lMat 5.10.Righteouſneſſe. I know ſome men ambitious of ſuffering; I aduiſe them to prouide that their cauſe and calling too be warrantable. I cannot elſe warrant them comfort in their afflictions. I ſhould tremble at the croſſe layd on mee for ſinne; and bee iealous of my ſtrength, yea, in the beſt cauſe, where I had needleſly thruſt my finger into the fire, yet would hopem1. Cor. 10.13. of iſſue to be giuen with the temptation, where I ſee good cauſe, and calling to ſuffer, for I know Him faithfull that hath promiſed.