Exposition of 1 Thessalonians, Chapter 1 · Verse 10
VERS. 10.
And to wait for his Sonne from heauen.
THat act of theirs let vsus firſt take notice of, and then ſee the deſcription of the matter of it: Firſt, by his Relation: ſecondly, Adiunct: thirdly, Effect.
The word in Pauls ſenſe, as I conceiue it, implyes three things,foreign. eueryevery of them a ſtrong euidence of faith in this people. Firſt, hopefull expectation, and, as Peter cals it, looking d2. Pet. 3.12.for the bleſſed appearing of Chriſt to Iudgement. Secondly, Contentment with the delay, in Dauids phraſe,ePſal. 37.7. tarrying the Lords leiſure. Thirdly, patient continuance in the ſeruice of God, and enduring all afflictions wayting thereon, notwithſtanding the reward be long delayed.
How forcibly from eueryevery of theſe is inferred the preſence of Faith? of the firſt: hopefull expectation of Christs comming to iudgement. Can it be where is not perſwaſion of reconciliation with God? who is there, but, as Foelix, fAct. 24.25.trembles at the very mention of Iudgement to come, ſo long as he hath conſcience of ſinnes, and wants aſſurance of the pardon of them? O Death, O Iudgement, how bitter is the remembrance of thee to a man liuing in his ſinnes? how deſires hee to hauehave all mention and thought of it buryed? how is hee aſtoniſhed in the ſerious apprehenſion of it? what maruell? while he apprehends Chriſt only as a ſeuere Iudge,g2. Theſ. 1.8. comming to render vengeance to them that know not God, and diſobey the Goſpell. I neuer wonder at our faithleſſe people, diſtaſting in our Miniſterie nothing ſo much, as the doctrine and terrour of the laſt Iudgement; poore faithleſſe impenitents, they know not their peace with God; nor while they practiſe, can they beleeue pardon of ſinne. That once obtayned, how welcome ſhould not the mention only, but the day be? the hLuk. 21.28.day of Redemption, and full deliuerance from ſinne and miſerie. Well therefore may wee make this hopefull expectation of Chriſts comming to Iudgement, a worke and fruit of Faith.
See we the ſecond branch: wayting the Lords leyſure, and that with heartie contentment. This is apparently a fruit of Faith; whether we conſider, Firſt, the generall deſcription of it as it is in practice of Saints: Secondly, or the great oppoſites of contentment, which onelyonly Faith maſters. He that beleeues, iIſai. 28.16.makes not haſte, that is, is contented to wait the Lords leyſure for deliuerance; proportionally, for all bleſſings that he hath promiſed; but weigh eſpecially the many impediments of contentment, wee ſhall confeſſe it is a worke of extraordinarie faith, comparing the miſeries Gods children here feele, with the freedome Chriſts comming brings with it. Firſt, what a vexation is it to Gods children to dwell in the world, ask2. Pet. 2.8. LOT in Sodome? where what they ſee and heare, is welnigh nothing but vanitie, and vexation of Spirit lPſal. 120.5, 6.. Wo is me, ſaid DAVID, that I am conſtrayned to dwell with MESHECH; and my Soule hath too long dwelt with him that hateth peace: When withall a man conſiders what accompanies Chriſts ſecond comming; ſeparationmMat. 25.32. of Goates from the Sheepe, gathering all that nMatt. 13.41.offends out of his Kingdome, muſt it not be acknowledged great faith that works contentment? Secondly, adde vntounto this, conſideration of other afflictions, the portion of Gods children in this life, though, when we compare them with the glorie that ſhall be reuealed, we cannot but ſay with AVGVSTINE; Hic vre, hic ſeca, vt in aeternum parcas; yet when we meditate the promiſe of oApoc. 14.13.reſting from our labours, andp& 21.4. hauing all teares wiped from our eyes, doe we not ſometime wiſh in our weakneſſe, that Will of GOD, for protracting our troubles, altered? and what but Faith can calme our diſcontentment? Thirdly, but that miſerie of miſeries, the remaynes of ſinne, the rebellion of nature againſt grace, whom doth it not in a holy manner diſcontent? who blames Paul if heeqRom. 7.24. crie out for deliuerance, or any for haſtening of our full deliuerance? who had not rather, if the Will of GOD were ſo, preſently exchange neceſſitie of ſinning for neceſſitie of obeying; infirmitie for power, imperfection for perfection of righteouſneſſe? yet Faith teacheth to reſt contented with this Will of God, and what but Faith can doe it? and this perſwaſion that euen this delay workes ſome way to our good.
Thirdly, the laſt thing in this wayting, is, Continuance in Gods ſeruice notwithſtanding afflictions be our portion; and the promiſed recompence ſo long delayed. I ſhould hauehave faynted in my affliction, but that rPſal. 27.13.I verily beleeued to ſee the goodneſſe of the Lord in the Land of the liuing.
And looke to the preſent condition of GODS Saints, it ſhall be found oft ſuch, that they muſt beleeue one contrarie in another; that there is a reward for the righteous, when they feele nought elſe but miſerie: that God forſakes not, when hee forſakes. What can make vsus in that ſtate hold out our holy courſes? but Faith and perſwaſion of GODS Truth, and louelove and power to doe exceeding abundantly aboue all that wee can aske or thinke; yea contrarie to all that wee can ſee, or feele: And this made Paul ſay, Wee ſ2. Cor. 5.7.walke by faith, not by ſight.
Ʋſe. Let vsus by this, as by former euidence, examine truth of our faith: It is a precious vertue where it is in ſoundneſſe; but in opinion of it, how many are deceiued? In the laſt particular, let vsus lay our ſearch. Let mee ſay to you, as Paul to AGRIPPA, King AGRIPPA, beleeueſt thou the Prophets? Beloued Chriſtians, beleeue you in the Lord Ieſus? I would I could anſwere my ſelfe for you, as Paul doth for Agrippa, I know you beleeue. But this once I know, as SALOMON: EueryEvery man will boaſt of his owne righteouſneſſe, of his faith, tProu. 20.6.but where may wee find a faithfull man, a true Beleeuer? I will tell you how you ſhall know them.
Seeſt thou a man holding his courſe ſteddy in Chriſtian practice, though hee meet with afflictions neuer ſo many, for the hope ſake layd vp for vsus in Heauen? ſay of him in thy Charitie; That man hath faith; feeleſt thou in thy ſelfe that ſtedfaſt and vowed reſolution; though the Lord ſhould prolong thy life to the Comming of his Sonne to Iudgement, and in all that time preſſe thee with afflictions; yet for that hope ſake, ſo farre from enioying, thou reſolueſt to cleaue to thy God? bleſſe God for the gift of faith; to thee, I dare ſay, it is uPhilip. 1. vlt.giuen to beleeue in the Lord Ieſus.
Search eueryevery man his heart, how in this particular it is affected. Infirmities in practice wee ſhall find many: reſolution in the mayne, if wee finde, Lord, what comfort hauehave wee? I leaue it to eueryevery mans ſerious examination; wiſhing to you all this peoples meaſure of Faith, in hopefull expectation, patient wayting for Chriſts Comming; firmeſt reſolution to breake thorow the temptation of long delay, notwithſtanding afflictions that accompanie Gods ſeruice.
Obſer. The place is whence Chriſt expected to come, where he yet reſides, is next intimated from Heauen.
Obſer. Belike then this Ieſus is now reſident in Heauen, and ſo ſhall be in reſpect of his humanitie, till xAct 3.21.the time of conſummation. The Heauens muſt contayne him till the time that all things bee reſtored.yCol. 3.1. Aboue, Chriſt now ſits at the right hand of his Father, fromzPhil. 3.20. Heauen wee looke for the Sauiour.
And is it not ſtrange, men in ſo many things orthodoxe, ſhould dreame of Chriſts bodily preſence perpetuall vponupon Earth? And that his humane Nature, as his Deitie, fils Heauen and Earth? what then is become of that himſelfe ſpake in the dayes of his fleſh? The poore yee ſhall hauehave alwayes with you; aMat. 26.11.Me not alwayes. And, It is expedient for you that I bIohn 16.7.goe away. How is it that the Scriptures ſend vsus to ſeeke him in Heauen, and thence to expect him?
Forſooth, viſibly, hee is in Heauen; inuiſibly, eueryevery where. Belike then, his Aſcenſion into Heauen is nothing but his vaniſhing out of our ſight; hee neuer left the Earth, but only vaniſhed, like ſome Phantaſme, out of his Diſciples ſight: Let vsus bee content with the ſimplicitie of Scriptures; and ſeeing they teach vsus to looke for him from Heauen; thence let vsus exact him.
His deſcription followes, Firſt, by his adioyned rayſing from the dead; inſerted, as an eſtabliſhment of that hope, notwithſtanding his death. Secondly, but ſpecially by his effect, as comfortable as any is or can be to vsus, naturally the Children of wrath. Wherein conſider wee, Firſt, his action; deliuerance or reſcue. Secondly, the propertie he hath in it: Ieſus who deliuereth. Thirdly, the perſons deliuered, vsus: the miſery from which he deliuers: from the wrath to come.
Ieſus who deliuereth; It ſeemes then his propertie in communicable to deliuer vsus from Hell: No Creature in Heauen or Earth is therein ſharer with him. There is no name giuen vnderunder Heauen by which we can be ſaued, ſaue cAct. 4.12.onelyonly the Name of Ieſus, him hath dRom 3.25.God propoſed to bee the propitiation: him hath God the Father eJohn 6.27.ſealed, and ſent with commiſſion to the worke. Vnderſtand it by way, Firſt, of Merit. Secondly, Efficacie. Thirdly, Aduocation.
The neceſſary conditions required to our deliuerance, performable by no Creature, proue it. Firſt,fRom. 3.26. yeelding full ſatisfaction, eueryevery way equiualent to the offence of God: which none but a perſon of his excellencie could performe. Secondly,gHeb. 1.14. reſcuing vsus out of the power of Satan, who had vsus, as Gods Iayler, deliuered to bee tormented: a reſcue poſſible to none from that hMat. 12.29.ſtrong man armed, but this Sonne of God ſtronger then hee, his priuiledge and prerogatiue Royall it is, to deliuer vsus from the wrath to come.
Ʋſe. Ieſuites aſſume their Name of Ieſus; and differ by their order from others in ſpecialtie. Firſt, of imitation. Secondly, of endeuour to promote the honour of Ieſus, in ſauing ſoules of Gods people. Will you ſee how they honour him? they rob him of his Royall prerogatiue of beingiMat. 1.21. Sole Sauiour of his people from their ſinnes. As they hauehave erected their Head to bee a Counter-Chriſt; ſo thouſands of others, to be Counter-Ieſuſes.
So many Saints, ſo many pettie Sauiours they hauehave made; to ſhare with our Ieſus, in this honour of ſauing ſoules from wrath. Ieſus deliuers only from wrath eternall; Ieſuites Saints, by their ouer-flowing righteouſneſſe, from temporary wrath in Purgatorie. Yea, ſo many Chriſtians, ſo many Sauiours in part of themſelues, as if Chriſt had payd but part of our price; merited ſomething towards our abilitie of ſauing our ſoules from the hand of Hell. I ſay not much on this occaſion. But ſure I am, what euer comes vnderunder the Curſe of the Law, from that Chriſt kGal. 3 13.redeemed vsus by being made a Curſe for vsus, and that not by vsus, butlHeb. 1 3. by himſelfe; bearing m1. Pet. 2.24.our ſinnes in his body vponupon the tree.
Let vsus carefully preſerue this honour vntouched to our Ieſus. Manie Popiſh Errours may bee holden without remedileſſe perill of damnation. In this point who ſo is Popiſh, or Ieſuiticall; let him feare leſt hee forfeit his ſhare in this bleſſed Deliuerance.
The act it ſelfe followes; Deliuerance or reſcue.
Queſt. How workes hee our Deliuerance?
Anſw. Firſt, Merito. Secondly, Spiritu; is the compendious anſwere. Thus vnfold it.
Firſt, he ſubiects himſelfe to enduring that wrath wee had by our ſinnes deſerued, that in the act is paſt, in the vertue permanent.
Secondly, he giues his Spirit to worke Faith, to make vsus capable of this Deliuerance, according to the tenour nEzech. 36.27of the Euangelicall Couenant.
Thirdly, by the ſame Spirit heeoIer. 32.40. puts his feare in our hearts, and cauſeth vsus to walke in his Statutes.
Fourthly, defends vsus from temptation,p1. Cor. 10.13. 2. Cor. 12.7. or protects vsus in temptation, that the iſſue may be comfortable.
Fiftly, In our fals of frailtie,q1. Iohn 2.1. intercedes for pardon; ſuppeditates Grace, by renewing acts of Faith and Repentance. Finally, protects and ſafegards vsus from the rage of Satan, that thatr1. Iohn 5.18. euill faſten not on vsus, to depriue vsus of Saluation. Thus doth our Ieſus deliuer vsus.
Ioyne hereto conſideration of perſons ſharing in this Deliuerance: VsUs.
VsUs, in this queſtion, hath a double Antitheſis, one vntounto Angels, another to men; veſſels of wrath: both would be weighed, the better to prouoke to thankefulneſſe. Hee tooke not vponupon ſHeb. 2.16.him Angels, but the ſeed of ABRAHAM. Not Angels, their nature hee aſſumed not, nor ſuſtayned their perſon in ſuffering: they fell irrecouerably, and ſuffer the vengeance of eternall fire.
That is not all the ſpecialtie of his LoueLove. Mans Nature hee aſſumed, but doth hee deliuer all Mankind? not ſure in the iſſue; nor, I dare ſay in his intention.
Therefore ſee euer reſtraints annexed in the Word of God. VsUs, ſaith Paul, tRom. 5.14.whom he cals, whether Iewes or Gentiles. VsUs, that beleeue them, that God uIohn 17.9.gaue him out of the World. VsUs, ſaith PETER, whom hee hath redeemed x1. Pet. 1.18, 19from our vaine conuerſation: more, or other then God hath choſen, hauehave no ſhare in this happy Deliuerance. And theſe reſtraints are current in the Word of God.
Two other, others hauehave made: one, Iewes in their enuious Pride; another, infirme Chriſtians in their ignorance or weakneſſe.
They forbid vsus to y1. Theſſ. 2.16.preach to Gentiles that they may be ſaued; at no hand endure ſpeech of turning zAct. 13.46, 50to the Gentiles: yet are they all Abrahams ſeed that follow his faith. ABRAHAM was iuſtified aRom. 4.10, 11before circumciſed. A ſigne, ſaid the Apoſtle, that to the vncircumciſion alſo was intended the bleſſing of ABRAHAM. If Paul ſeeme a Iudge incompetent; ſaith Iſai. 8. LetbRom. 15.9, 10 11, 12. Gentiles prayſe God for his merciemercy. And againe, Reioyce, ye Gentiles, with his people. And againe, He that ſhall riſe to raigne ouer Gentiles, in him ſhall the Gentiles truſt.
A ſecond cauſleſſe reſtraint, is that Gods Children make in their weakneſſe: thus, vnderunder this (VsUs) come Beleeuers, none but ſuch as ABRAHAM, that are fully aſſured and neuer doubt of their Deliuerance: none but ſuch whoſe ſanctification admits no interruption, nor ſcarce euidence of imperfection, by particular fals of Infirmitie. What then ſhall become of the generation of the Iuſt? whoſe doubtings and frailties are recorded in Scripture? yea, as Diſciples in another caſe; Who then can bee ſaued? Better things is the Apoſtle perſwaded of many weaklings; and ſpeakes more comfortably to wearie ſoules. They are all in compaſſe of ABRAHAMS Couenant, that walke in the cRom. 4 12.ſteps of ABRAHAMS faith; yea, though they bee not able to keepe pace with him. Be mercifull, ſaid NEHEMIAH, to them dNehem. 1.11.that deſire to feare thy Name; that would faine flye from euill, but cannot, as they deſire, being clogged with the fleſh. Who ſhall deliuer me, ſayd the Apoſtle; me, whom ſinne eRom. 7.23.leades captiue in particulars: I thanke my God through IESVS CHRIST. And there is no fRom. 8.1.condemnation to them that are in CHRIST IESVS, not walking after the fleſh, but after the Spirit; though in particulars fleſh preuayle to miſguide them.
VsUs then, that hee hath called; vsus, that beleeue in any meaſure, ſo wee ſtriue to grow in faith, and bewayle our infidelitie; VsUs, that would doe good, and endeuour to fly from the corruption in the World through luſt; yea, though wee reach not that height of Faith and Obedience that wee deſire and ſtriue for: VsUs our Ieſus hath deliuered.
From what miſery? from the wrath to come. A phraſe of ſpeech not frequent in the Scriptures, what it comprizeth let vsus heare, and feare, and doe no more preſumptuouſly. Our Sauiour ſeemes to explaine it, when he termes it, the gMat. 23.33.damnation of Hell: vnderunder it comes vſually poena damni, & poena ſenſus: the loſſe of the good things prepared for the righteous; the painefull euils whereinto the damned are plagued.
hMat. 25.41.Perpetuall ſeparation from the glorious preſence of God and his Saints: irrecouerable loſſe of thoſe ioyes, that neither eye hath ſeene, nor eare heard, nor the heart of man conceiued: a little of them felt in this life, the taſte of them in peace of Conſcience, and ioy of the Holy Ghoſt, how ſeemes it a little Heauen vponupon Earth? how tortures it Gods Child for an houre to lacke? how much more dolefull is the perpetuall and hopeleſſe loſſe of them, that they all incurre who ſhare not in this Deliuerance? as our Sauiour ſaid,iLuk. 13.28. What wayling and weeping and gnaſhing of teeth followes then in the damned, to ſee ABRAHAM, ISAAC, and IACOB, and all the Prophets clad in the glory of Gods Kingdome, and themſelues ſhut out of doores?
To leaue what they loſe, conſider what they feele; torments and anguiſh intolerable, ſee how Gods Spirit hath pleaſed to expreſſe them. Though no earthly thing be ſufficient to expreſſe the anguiſh of it; yet reſemblances are choſen of things moſt bitter to ſenſe, thereby to acquaint vsus ſomething with the grieuouſneſſe of it.
To mans ſenſe, nothing more ſharpe then fire; of fires, none more ſcalding then that of Brimſtone; It is fire, fire of Brimſtone, kApoc. 21.8.a Lake that burnes with fire and Brimstone, for euer before the Throne of God.
It were ſomething yet, though the paine bee extreme, if there were hope either of end or mitigation. But theſe torments admit neyther, theylIude 7. ſuffer the vengeance of eternall fire; they goe curſed into euerlaſting fire; the Worme dyes not; and the fire goes not out. The Tormentors are Spirits; therefore immortall: the tormented as immortall in body and Soule; the fewell neuer fayles; amIſai. 30.33. Riuer of Brimſtone there is continually ſtreaming, for euer to keepe it burning; the breath of the Lord is as Bellowes to blow it.
Yet if ſome intermiſſion or mitigation might be obtayned, it were ſomething; but heare the Glutton in Hell; I am horribly tormented in this flame, but ſo much water as nLuk. 16.24.in tip of the finger LAZARVS might beare, to coole his tongue, is begged; and not obtayned. Mercileſſe Abraham, may ſome Wretch ſay: nay, mercileſſe Glutton to the pore Lazar, and more mercileſſe to his owne ſoule. It is iuſt with God, there ſhould beeoIam. 2.13. Iudgement mercileſſe, to ſuch as would ſhew no mercy to their brethren, nor to their owne ſoules.
The extent of the torment, makes it yet more grieuous. No part free, eyther in ſoule, or body: open their eyes; what ſee they? but Deuils to torture them, or other damned tormented with them? perhaps, Wiues and Children, through their negligence, or curſed example, brought into the ſame place of torments. Open their eares, what heare they but bitter weeping and wayling, howling and yelling, after the manner of Dragons, for the great wrath of GOD iuſtly fallen vponupon them? would they flye? they are in Priſon, in Chaines, in Darkneſſe. Would they dye? they cannot, they are immortall. Would they ſupplicate to the Iudges? hee is iuſtly inexorable: he called, and they refuſed: therefore he pPro. 1.26.now laughes at their deſtruction. Would they thinke of any thing to cō fort them? they hauehave no leaſure for torments, their ſinfull pleaſures remembred, torture their Conſcience; the good things inioyed, adde much to their anguiſh. What ſhould I ſay more? If a man can thinke of any thing that may be tormenting, if of any circumſtance that can aggrauate torment; thus let him thinke; it is little, all too little, to expreſſe the torments and anguiſh, that comes vnderunder this terme, of the wrath to come.
From this wrath to come, our ſweet Sauiour, our bleſſed Ieſus hath deliuered vsus. To grow towards ſome profitable vſe-making of this point; let vsus ſomething more particularly inquire, who they are that come vnderunder this VsUs, the rather, for that this Grace, for the very enioying of it, is thought ſo vniuerſall, that the prophaneſt Miſcreant dares prattle of his portion in it.
VsUs, ſay Libertines, whoſoeuer are members of the Church; vsus all that are in the Church viſible. That were well for Capernaites; And yet ſaith our Sauiour, Eaſier ſhall it bee for Sodome and Gomorrhe at the Iudgement, then qMat. 11.24.for Capernaites: though members of the Church viſible. And it is not to bee doubted, but that as the grace offred, and contemned, hath beene greater to men in the Church; ſo hauehave they heauier damnation, then many out of the Church.
Briefly: vsus that beleeue, vsus, hee hath deliuered from the wrath to come, vsus that obey him: hee is Authour of ſaluation to all rHeb. 5.9.that obey him. vsus, that he hath purged to be ſTit. 2.14.a peculiar people to himſelfe, zealous of good workes: vsus hee hath deliuered from the wrath to come. For all faithleſſe, diſobedient, impenitent Sinners, on themtIohn 3 36. the wrath of God abides for euer. And bee uEpheſ. 5.5, 6.not deceiued, you Remorſleſſe, Whoremongers, Couetous, Idolaters, for theſe things ſake comes the wrath of God vponupon the children of diſobedience. q. d. Ye may perhaps flatter your ſelues with hope of impunitie, in reſpect of your outward prerogatiues: yee are baptized, ſo was Iudas: yetxIoh. 17.12. a child of perdition: yee are hearers of the Word; coozen not your ſoules with that Sophiſtrie. There were that heard Chriſt yLuk. 13.26.27teach in their ſtreets, and yet were ſhut out of Gods Kingdome. Thou haſt preached to others; ſo mayſt thou, andzMatt. 7.22. yet thy ſelfe be a Caſt away. In a word, what euer thy priuileges are, if a child of diſobedience & impenitently ſuch, on thee comes this heauie wrath of God.
Will you ſee how many ſorts of ſinners the Scripture excludes from ſharing in this deliuerance?a1. Cor. 6.10. No Whoremonger hath any inheritance in the Kingdome of Chriſt and of God: No impenitent Whoremonger, And what is hee better that with a high hand cōmits Whoredome, bluſheth not at it; glorieth in it, as in a point of manhood? yee hauehave a Catalogue of the damned Crue, mentioned by Saint Iohn; you would wonder, ſome of them, ſhould deſerue that ſtile. In the forefront are the bReuel. 21.8.fearefull, ſuch as for feare of men ſhrinke from holy Profeſſion and practice.
I would to GOD our moderate Profeſſours would thinke of it. May I not adde curſed Swearers? yea leſſe then theſe,cReuel. 22.15. Lyers. What thinke you then of lying Swearers? theirs ſure is the blackneſſe of Darkneſſe, the deepeſt Dungeon in the loweſt Hell.
The Perſecutor and Troubler of the Saints: of whom ſaid our Sauiour, Serpents, generation of Vipers, dMatt. 23.33.how can they eſcape the damnation of Hell? Theſe with many other their conſorts, hauehave their part in the Lake, that burnes with fire and brimſtone, which is the ſecond death; which is the wrath to come.
Secondly, Gods children hauehave herein matter enough to comfort them in all afflictions of this life, which they are called to ſuffer: If they hauehave receiued to beleeue in the Sonne of God, and hauehave hearts to obey him. GOD may viſit thee with ſickneſſe in thy body, loſſe in thy goods, blemiſh in thy name, croſſes in thy children, horror in thy conſcience; all theſe to humble thee. But yet thou art deliuered from the wrath to come: yea theſe very croſſes tend to this end,eIob 33.16, 18. to deliuer thy ſoule from the Pit; we are chaſtened of the Lord, f1. Cor. 11.32.that we may not be damned with the world.
Thirdly, the dueties it inſtructs vsus vntounto, are many: the mayne is, thankefulneſſe, to the Authour of this deliuerance. No great recompence for ſuch a deliuerance, yet all the Lord requires; all that we are able to render him: yet a duetie of that nature, that if wee can heartily performe it, wee need no better euidence that we are ſharers in it. That our dull hearts may the better be excited hereto, reuiew the Arguments the Text affoords. Where conſider the greatneſſe of the miſerie from which we are freed, the wrath to come, the damnation of Hell, torments eaſeleſſe, endleſſe, and remedileſſe: the name of hell we iuſtly tremble at; what thinke we, ſhould we doe, in the ſenſe of the torments? The Lord, the better to ſhew vsus his rich MercieMercy in our deliuerance, is pleaſed ſometimes to caſt a flaſh of this fire into our conſcience, the Worme wee ſometimes feele gnawing and griping there; that little flea-biting, that ſhort payne, how intolerable is it! O thinke then, how rich the mercy of thy ſweet Sauiour was, in freeing thee from the extremitie and eternitie of that torment. Is one houres griping of this Worme ſo intolerable? what is a thouſand yeeres? what is eternitie? from this eternall wrath, Ieſus hath deliuered thee; and canſt thou not affoord him thankes for ſo great a bleſſing?
Let the next conſideration be of the perſons, VsUs; this terme is doubly conſidered: Firſt, Abſolutely: Secondly, reſpectiuely to others. VsUs, that were bygEpheſ. 2.3. nature children of wrath, that walked after the faſhion of the world, doing the will of the fleſh. VsUs, that by our ſinnes crucified the Lord of Life: VsUs, hath this Ieſus deliuered. Compare our ſelues with others. How many millions of men and women hath the Lord Chriſt ſuffered to periſh in the ſtate of nature? how many for birth, more noble; for policie, more wiſe; for riches, excelling more. In behauiour before calling, perhaps more tolerable: yet vsus, the least of all Saints, the chiefe of all ſinners hath the Lord deliuered: mooues not this to thankfulneſſe? See then the meanes of thy deliuerance: himſelfe was made a curſe for vsus, ſubiected to the wrath of God, to the paynes of Hell, all this to worke our deliuerance: me thinks wee ſhould now eueryevery one ſay to our ſoules as DAVID,hPſal. 103.1. My ſoule prayſe thou the Lord, and all that is within me bleſſe his holy Name: borne I was a child of wrath, liued as a veſſell of wrath, being abominable, diſobedient, to eueryevery good worke as reprobate; yet in the fulneſſe of time came this Sonne of God, to be borne vnderunder the Law, to beare the curſe of the Law, to deliuer my ſoule from the wrath to come; my ſoule, from hell, when he ſuffered thouſands of others, to periſh euerlaſtingly vnderunder guilt of their ſinnes.
Secondly, it teacheth vsus, ſaith ZACHARIE, to dedicate our ſelues iLuk. 1.74, 75to ſerue this Ieſus, cheerefully, in holineſſe and righteouſneſſe all the dayes of our life.
Monſtrous is the abuſe of this mercy of our Sauiour, ſtrange the turning this Grace of our God into wantonneſſe: what Argument ſo ſtrong to perſwade to liue to his glorie, as this, that when k2. Cor. 5.14, 15.we were all dead, he dyed for vsus? what one thing more frequent occaſion of profaneneſſe, and diſhonouring the Name of our God? Tuſh, what talke you preciſely of holineſſe? Chriſt dyed for vsus, to ſaue vsus from hell: therefore belike, they reſolue to crucifie him afreſh. To whom I ſay, as Moſes to Iſrael, lDeut. 32.6.Doe yee thus requite the Lord, oh fooliſh people and vnwiſe; oh helliſh people and profane! What? becauſe the Lord, in riches of his merciemercy, dyed for thy ſinnes, and freed thee from the wrath to come; wilt thou therefore diſhonour him in thy life, and cauſe his Name to be blaſphemed? as Peter to Simon Magus, I ſay alſo to thee, Thou hast neither part nor fellowſhip in this bleſſed and comfortable deliuerance.
The end of the firſt Chapter.