A Plain and Pithy Exposition of 2 Thessalonians, Chapter 1

A Plain and Pithy Exposition of 2 Thessalonians · Chapter 1

p. 1AN EXPOSITION of the Second Epistle to the Thessalonians. THE FIRST CHAPTER.

VERS. 1. Paul, and Silvanus, and Timotheus,

THE principall scope of this Epistle is,The first part of the Epistle. to confirme and strengthen this Church in the sinceritie of that Faith and Religion wherein it was first planted, and therein to arme it against all tryals and temptations arising either from wicked Persecutors, or corrupt and antichristian Seducers.

The parts of the Epistle are many, knit togither in that frame and method by the Inditer thereof, that was most common in those times and places, p. 2amongst not onelyonly diuine, but humane writers in their Letters and Epistles.

The first part is a Superscription, wherein is expressed:

1. The Authors of the Epistle.

2. The Persons to whom the Epistle is sent.

The principall Author was Paul, by whose spirit alone (stirred vp and directed by Gods Spirit) it was indited. Silvanus and Timothie consented thereunto, whose names Paul vseth togither with his owne, for the further establishing and confirming of that truth which here he writes of: and to testifie that they were of the same iudgement and affection with him.

In these three Persons, especially in the first, is declared the diuine authoritie of this Epistle; For these being (though so much be not in this text specified) the one an Apostle, the other Euangelists, their authoritie in the dispensation of the Gospell, whether by mouth or pen, was more then humane, they hauing (especially Paul) a Spirit that led them into all Truth, and therefore an Epistle written from them, and vnderunder their names vntounto any Church, was to be receiued from them, as if it had bin sent from heauen written with Christs owne hand, and subscribed by all the Saints and Angels in heauen.

It must be acknowledged, that though they had concealed their names, (as the Author to the Hebrewes doth,) that yet the very matter thereof, would hauehave owned that Spirit by which it was indited. Yet the prefixing of their names doth so p. 3much the more particularly confirme the authoritie thereof, and adde weight and moment vntounto the same.

We see then first of all; That the very names of Paul and Silvanus &c, (of themselues but weake and fraile men) adde authoritie and credit to the word of God. That which without their names would hauehave bin acknowledged to be of diuine authoritie, is for their names sake of the greater authoritie; the Spirit of God giueth authoritie to them, they giuegive authoritie & waight to it▪ This is true also of all true Christians, and not of these Worthies onelyonly, according to the degree and measure of Grace communicated vntounto them. The Gospell (so far forth as they sincerely professe it) doth not onelyonly honour their names,Tit. 1.10.Titus 1:10 but their names also honour it. Miserable professors are they, who after such a manner professe the Gospell, that neither they are a credit to it, nor it a credit to them; much more they, (and how many are they!) whose names are a reproch and discredit to it, and it to them, in the eyes of all that feare the Lord.

2. In that Paul for the further credit and authoritie of that truth, which here by the Spirit of God he is moued to write, vseth also the names of Timothie and Silvanus, which in Gifts, Office, and Authoritie were inferiour vntounto him, it may teach vsus thus much: That the consent of Christians amongst themselues, especially of the Ministers of the Gospell, addeth much authoritie to the truth which they professe: yea the consent p. 4of inferiours, in gifts, graces, and callings, addeth authoritie to that which Superiours do hold and professe. Though Silvanus and Timothies authoritie be lesser then Pauls, yet concurring with Pauls, it makes his the greater in the Church of God. The more authoritie then that a man doth desire to hauehave in Gods Church, the more must he labour after the consent of his brethren: yea of them that in gifts, and authoritie are his inferiours. Vaine are the conceits of them, that looke to amplifie their Authoritie in Gods Church by their Singularitie: God may indeed reueale that truth to one, which he conceales from another, neither is any such truth to be smothered or betrayed for want of this consent: yet this knowledge of his, in this or that diuine truth, so long as it is singular, is and will be amongst the people of God, of so much the lesse authoritie. The authoritie of Paul then flourisheth most, when Silvanus and Timothie ioyne in consent with him; neither are they led by Pauls Spirit, that contemne and make no reckoning of the consent of their brethren, though inferiors vntounto them: Were thy authoritie amongst Christians as great as Pauls; yet it is the lesse, if thou hauehave not the consent of Timothie and Silvanus, to shew for that which thou holdest, teachest, and professest.

—VntoUnto the Church of the Thessalonians—

The Persons vntounto whom this Epistle was written and sent were Thessalonians: i. certaine people p. 5dwelling in or about that famous Citie of Thessalonica in Macedonia, built by Philip the Father of Alexander the Great, and so named in memorie of a great vic…ie gotten ouer Thessalia, a Country of Greece, bordering vponupon Macedonia.

This Epistle is not written to the whole Citie, or Country there, but to the Church: i. To so many of them, whether Citizens or others, as were ioyned togither in a holy societie, and communion in the worship and seruice of Christ, according to his will reuealed in the Gospell; for such were the Churches which the Apostles planted, and wrote their Epistles vntounto. The speciall fruit then of this and such like Epistles, is to be reaped principally by them that are members of the Church, and that liue in the communion thereof. Those which direct letters to whole Cities, Countries or States, vse therein (if they be wise) to treat of such matters as principally concerne the whole Bodie they write vntounto: Howsoeuer therefore Hereticks, Schismaticks, Persons excommunicated, and Infidels, may reap some fruit and profit by the due reading and meditating vponupon this Epistle, yet it being by the Spirit of God inspired and breathed for the vse of a whole Church, the principall fruit thereof, is to be reaped by them that are members of the Church, and in the Communion of the Church; Neither d…d either this, or any other of the Apostles write any of their Epistles and Letters, to Countries, Cities, or Persons, before they were conuerted, thereby to draw them to the Faith, and the Communion p. 6of the Church. But first they won them by preaching, and then they writ vntounto them to stablish and confirme them in the Faith. Though therefore that which they writ, bee for substance the same Gospell, with that which they preached: yet by this it may appeare, that the principall fruit of the Gospell written, is to be reaped and gathered by them, which hauehave beene called to liue in the Communion, and vnderunder the spirituall gouernment of the Church, by the Gospell preached.

—which is in God our Father, and in our Lord Iesus Christ.

He describes the Church he writes vntounto by this Argument, That it is in God our Father, and in our Lord Iesus Christ. Wherein the Apostle declares the neere vnion & coniunction between God and eueryevery true Church, if they bee in deede and truth that which they professe to bee, They are in the neerest and straitest band knit vntounto God himselfe, yea ingraffed into him: it is not possible for one Person to be so knit vntounto another, as the Church and members thereof are knit vntounto God; They are heere sayd to be in God, and in Christ, and other where God and Christ are sayd to be in them; So that they are in God, and God is in them, which noteth the neerest, and most inseparable, and blessed Vnion that may be.

The Apostle amplifies this Vnion, by describing that God, and that Christ, in which this Church was, to bee his and their Father, his and p. 7their Lord and Iesus; So that God the Father is a Father, and God the Son is a Lord and Sauiour, (for so Iesus signifieth) vntounto all those that are in this Vnion: otherwise there were no comfort, but horror in the same. God therefore being their Father, and Christ their Sauiour and Lord, those that are thus ingraffed into them, may presume to receiue from this Father, being Almighty, any good thing that they shall neede, and to be secured and freed from any euill that may hurt them. It is a nature ingraffed into Fathers, by this heauenly Father, to doe their children all the good they can: and such Lords and Masters, as hauehave beene content with a great price, euen with their owne seruitude, yea death, to redeeme their seruants from their cruell enemies, will not suffer them to hauehave hurt, if it lie in them to inhibit it. The Churches of God therefore, hauing God to be their Father, and Christ the Son of God to be their Lord, their Iesus and Sauiour, and being in the neerest bond, euen by the Spirit of God knit vntounto God & Christ, they may build vponupon it, that this Christ their Sauiour, in whom they are, will saue them from whatsoeuer may hurt them: That this God their Father, will shew the true and most naturall disposition of a Father towards them, in prouiding for them whatsoeuer shall be for their good. And this shall wee hauehave a liuely feeling of, if in our holy communion and society with the Church, wee shall behaue our selues towards God, as dutifull children, & vntounto Christ Iesus, as faithfull seruants: Till then wee shall neuer know, what it is to bee p. 8in God our Father, and in our Lord Iesus Christ.

This Vse we may make of this Doctrine.

1. If we desire to feele the comfort and blessing of being in God our Father, and in our Lord Iesus Christ, let vsus become, not in outward profession onelyonly and in shew, but in deede and truth, true members of the Church, delighting in the communion and fellowship of the Saints; for this prerogatiue is heere attributed vntounto such. Neuer thinke that thou art in God and in Christ, so long as thou art out of the Church and Communion of the Saints, so long at least, as thou art not in will and affection ioyned vntounto the same.

2. Let vsus feare that wee are not true members of any Church of Christ, vntill we hauehave some feeling of this, that we are in God, and so in him, that he is vntounto vsus a Father, and a Sauiour. And let vsus neuer rest and bee at quiet, vntill wee hauehave a sweet and comfortable sense indeede, that he is indeede our Father, and our Sauiour, by some infallible fruits and signes thereof; for how can it bee, but that they that are in God, as in their Father, and in Christ, as in their Sauiour, but they shall, if they stirre vp that grace which is in them, feele in some degree the vertue of a Father, and of a Sauiour, transfused into their Soules.

3. Let eueryevery Church esteeme this vnion, as a matter of the greatest honour and prerogatiue that may bee, if it had nothing els to set forth it selfe withall, yet let vsus esteeme this to be fulnesse of honour vntounto it, the fruit that springs from this Vnion, the graces that are communicated in this p. 9Coniunction, should abundantly content, and satisfie eueryevery true Church of Iesus Christ, though she had nothing els in the world to boast of.

And thus much of the first part of the Epistle.

VERS. 2. Grace bee with you, and peace from God our Father, and from the Lord Iesus Christ.

THE second part followeth, which is a Salutation, wherein he testifieth the desire that he hath of their spirituall good and welfare. These Salutations are common both in humane and diuine writers in the beginning of their letters, thereby the more to gaine the affection of them they write vntounto, vntounto that they write of; Most vse them for ceremonie, and to be in the fashion; and many that most feelingly vse them, doe therein onelyonly testifie a naked desire and affection to the parties they salute. But when they proceede from a sanctified heart, mooued and stirred thereto by the Spirit of God, they are then powerfull and effectuall instruments, of procuring and effecting that grace and blessing, which therein they wish and desire to others. For when the Holy Spirit of God mooueth a man, to wish well vntounto his brother, it is a signe, that by the meanes thereof, it intendeth to worke that good in him: for those wishes and desires that are stirred by Gods Spirit, are not in vaine, but shall be in some measure accomplished and fulfilled. The salutations therefore that proceede from a sanctified heart, whether vttered p. 10by mouth or pen, are so many reall blessings to the persons they are bestowed vponupon. There is neuer a hearty good morrow or good euen that they bestow vponupon thee, but thou farest the better for it.

The particular good that he wisheth then in this Salutation, is the same that he wisheth, not onelyonly in effect, but in a manner word for word, to all the Churches and Persons, that he writes vntounto, (that to the Hebrewes excepted, which he doth not professe to be his).

By Grace from God &c, he meaneth the free fauour, and louelove of God towards them in Iesus Christ manifested vntounto them, by the testimonie of Gods Spirit. By Peace from God &c, the quiet and comfort of their Soules and Consciences, arising from the apprehension of the grace aforesaid, whereby they might discerne, that God was reconciled vntounto them in Iesus Christ, and at peace with them, and they freed from the feare of all their spirituall enemies. This then is the effect of this Salutation, an vnfained and hearty desire, that the lesse grace and fauour and peace they found amongst men, since they had giuen their names to Iesus Christ, the more they might finde with God in Iesus Christ. That they might hauehave sure euidence, euen from God the Father, and from Iesus Christ, that they are in fauour and grace with God, and that he is reconciled vntounto them, and at peace with them.

We may learne hence,

1. What is the greatest good, that one Christian p. 11can wish or do for another: euen to desire and indeauour to bring one another into grace and fauour with God. The Apostle could not in any of his Epistles deuise a greater good to wish vntounto them he writes vntounto. If a man might hauehave neuer so many wishes, either for himself or others granted vntounto him; to wish this, is to wish more then all the world besides. If thou couldst by wishing get thy neighbour the highest grace and fauour with all the Princes and Monarchs in the world: If thou couldst procure sufficient bonds of peace, betweene him and all the Powers and Potentates vponupon Earth, yea and all the Deuils in Hell, so that none of them, either would or could hurt him, but would do him all the good they could: yet this were nothing in comparison of this Grace and Peace. If by wishing, or prayer, or indeauour thou couldst procure this to thy neighbour, thou doest more for him, then if thou didst procure him the Monarchie of the whole world. For alas, what would it profit a man, if all the men in the world, and all the Diuels in Hell, yea and Angels in Heauen were combined to doe him all the good they could, if the Almighty God be against him, and at warre with him? On the contrary side, what neede a man care, though he were in disgrace with all the world, and though all the Powers of Earth and Hell were vp in armes against him, so long as he is in grace and fauour with God, and in league with him. Let vsus that are Christians be content (if otherwise we cannot get it,) to forfeit and forgo, for this, all other Grace and Peace whatsoeuer: p. 12and let vsus be ashamed to lose the least pledge and interest thereof, for the purchase of the highest and greatest grace and peace amongst men.

2. In that Paul to win their affection the more, doth aboue all things wish in this manner, this grace and peace vntounto them, it shewes that themselues did aboue all things wish and desire the same: For when men, to gaine the affection of others, doe wish any good vntounto them, they make choice of that good, which they conceiue is most desired and affected of them, and which they are in labour and pursuit after. Therefore a Christian Soule wisheth and desireth nothing more, then Grace and Peace from God: If thou shouldst wish him grace and fauour with the greatest Prince in the world, thou shouldst not so much winne his heart, as in wishing and desiring this Grace and Peace from God. The more then that men hauehave receiued the signes and tokens of this Grace, and Peace, the more they desire and affect the same. These Christians were in God the Father, and in Iesus Christ, and therefore had already receiued Grace and Peace from them in some degree: so that the more they hauehave, the more they desire: neither doe any so much feele the want thereof, as they that hauehave most tasted of it. The more the Lord in this life manifests his grace vntounto them, the more they see their owne gracelesnes; the more they see their owne gracelesnes, the more they are afflicted and humbled in their Soules, and the more still in that regard they desire grace & peace p. 13with God. What should we thinke then of those, which despise the meanes of this grace and peace, and which most of all despise those, who by their office do not only wish, but indeuour to procure this grace and peace vntounto them, and the more they indeuour it, the more they hate them: the next way to loose their heart, and stirre vp their hatred, is to wish them grace and peace from God; they thinke they superabound therewith already: Surely such are manifest despisers thereof, and are in great danger neuer to taste thereof.

3. That grace and peace which is the life and comfort of a Christian Soule, is not onelyonly in God the Father, and in Iesus Christ, but from them; and that is said to come from them, when it is not hidden in them, but shewes it selfe in manifest signes and tokens from them. The Soule & Conscience of an humbled sinner, will not in this matter trust vntounto the conceits and opinion of others, though all the men in the world would secure him of this, that God is reconciled vntounto him, and at peace with him: yet he will not trust to that, except he hauehave some infallible euidence from God himselfe, except he by the mouth of his Spirit, speake peace vntounto their Soules, they will still feare, that they are out of grace and fauour with God: Any fancie or conceit is sufficient to perswade wicked men, that they are in grace and at peace with God: yea those ordinarily are most conceited of it, that are furthest from it. But the Apostles wish here, is the wish of eueryevery true Christian, that they may hauehave it from God the Father, and from Iesus Christ, as it p. 14were vnderunder their hand and seale. But when may a Christian be said, to receiue grace and peace from God &c? When the Spirit of God in the due vse of Gods holy ordinances, doth seale and confirme the same to the soule and conscience of an humbled sinner, that groneth vnderunder the burthen of his sinnes. Then doth the Grace and Peace of God, come vntounto thee from God, when the Spirit of God testifies vntounto thy spirit, in the word, in the Sacraments, in the Church, in the Ministerie &c, that thou art in grace and fauour with him.

VERS. 3. We ought to thanke God alwaies for you brethren, as it is meet—

THe third part of this Epistle (beginning here & reaching to the end of the Chapter) is spent in Consolation: wherein the Apostle labours to hearten and incourage them against the troubles and persecutions which they suffered for their profession, thereby the more to strengthen and confirme them in the faith of Iesus Christ. This method is vsually obserued in all letters, when men write to them that are in any trouble or affliction, after they hauehave saluted them, and before they write of other matters vntounto them, to comfort them. By the way, before we come to particulars, we may obserue one speciall reason, why he wisheth vntounto this Church, Grace and Peace from God the Father, and from Iesus Christ; because for God the Father and for Iesus Christs sake, they had lost all grace and fauour and p. 15peace with men: so that the more disgrace, and the lesse peace, that Christians hauehave with men, for the profession of Iesus Christ, the more grace and peace they may expect from God. For that which vponupon this ground the Spirit of God doth wish vntounto a man, it will effect: The more then that men for Gods cause doe disgrace vsus, and warre with vsus, the more God shewes his grace and fauour vntounto vsus.

The first meanes he vseth to comfort them by, is by praising and commending them for those graces, which in these their trouhles and persecutions they did manifest to be in them. vers. 3, 4. wherein in his owne name, and in the name of Timothie and Silvanus, he first vnfainedly acknowledgeth, that for their sakes, they were bound to giuegive thanks vntounto God as long as they liue. What a glory was this vntounto this Church, that these three Worthies should professe and acknowledge thus much vntounto them?

Our lessons hence are these.

1. That if we behaue our selues in the house and Church of God as we ought to doe, we shall binde all Christians, yea the Prophets and Apostles, and all the Saints of heauen vntounto vsus. They shall be indebted vntounto God for vsus, and shall esteeme themselues bound for euer to praise and magnifie his name for vsus. And let vsus neuer thinke we hauehave demeaned our selues as we ought to doe in Gods Church, vntill we hauehave giuen iust cause to all the godly that knowes vsus, especially to our Pastors and Ministers, to praise and blesse God for p. 16vsus, and to esteeme themselues eternally indebted vntounto God for our sakes. But alas, most of vsus doe so behaue our selues in Gods Church, that we giuegive our Ministers, and all religious people, cause rather to mourne before the Lord, and to complaine vntounto him of vsus.

2. Let vsus from Pauls example, of how great note and worth so euer we be in Gods Church, learne to esteeme Gods graces in others, as blessings vponupon our selues, and to hauehave such interest in the fruit of them, as to thinke our selues bound and indebted vntounto God, in all thankfulnes for them, as if we our selues had a title to and an interest in them. There was not the poorest Christian in Thessalonica, but Paul himselfe did thinke himselfe the better for that Grace that was in him. We are all members of one mysticall bodie; the grace of one member is the honor of another; and it is a signe that that man doth not esteeme his brother a fellow-member of the same bodie with him, that counts his brothers Graces, disgraces vntounto him, as though his owne graces were eclipsed and lost their lustre through the brightnes of anothers. We know that the comelinesse of the hand or foote, doth not eclipse, but rather adde beauty to the beauty of the face. If therefore we iudge our brethren members of the same mysticall bodie of Christ with vsus, we cannot but esteeme their graces a grace vntounto vsus, and that our selues (how bright soeuer) do shine so much the more by the beames of their graces; and therefore we are bound in a bond of debt vntounto God for them, as Paul here p. 17acknowledgeth. But we are most of vsus so far from this, that we hardly thinke our selues bound to giuegive God thanks, for those gifts and graces that are in our selues, we so seldome, so coldly, so slightly and negligently performe this dutie. And as for the graces of others, we are (the Lord be mercifull vntounto vsus for the same) of this disposition, rather to murmure, grudge and repine against God for them, as though the more he bestowed his graces vponupon them, the more he did wrong and disgrace vsus.

Because that your faith groweth exceedingly, and the louelove of eueryevery one of you one towards another aboundeth.

This is the reason why Paul, Silvanus &c, acknowledge themselues bound to be thankfull vntounto God, as is aforesaid; wherein is expressed the speciall matter and argument of their praise: Their exceeding growth and increase in faith and louelove, whereby he meanes all religious duties to God and man, required either in the Law or Gospell. They shewed eueryevery day more and more zeale to Gods glory, in making more and more conscience of the Ordinances of God; they shewed greater and greater delight in the word, the Sacraments, the Sabboth, the Ministerie, Prayer; they daily more and more grew in knowledge, and manifested more and more the signes and tokens of Repentance; and ouer and besides this, they were eueryevery day more and more p. 18kinde, louing and free-hearted one to another, one striuing to goe before another, not in the duties of Pietie and Religion only, but also in louing kindnesse, humilitie, liberalitie, fidelitie, curtesie, iustice &c: from such fruits as these doth the Apostle gather, the increase and growth of their Faith and LoueLove. For as Faith and LoueLove are seene vntounto men onelyonly, by the works that proceed therefrom; so the growth and increase of them, is seene by the growth and increase of works. Neuer tell me that any groweth in Faith and LoueLove, but he that groweth and increaseth in the aforesaid duties towards God and his Neighbour.

The words whereby the Apostle noteth this growth, signifie to ouer-increase and super-abound; not that their Faith and LoueLove did swell and flow ouer those banks which God in the Law and Gospell prescribed vntounto them; for that neither was possible, nor praise-worthy, (as we shall hauehave more occasion to speake afterward): but his meaning was, that it exceeded the expectation of man, and they went further then man could require at their hands, though they came short of that which God requireth.

1From the Persons thus praised, and the matter of their praise considered togither, we are to learne,

1. That the praise and glory of a Church or Christian, doth not lie onelyonly in this, in being alwaies the same, but in growing and proceeding from grace to grace. Those sciences are not commendable that grow not in the stocke wherein p. 19they are graffed, but stand at a stay. The Graces of God are not dead, but liuing plants; if they take roote in thy heart, they will grow and increase; if thy faith and louelove doe not grow and increase in thee, they are dead, they neuer tooke any root in thee: though for a time thou maist hauehave some respect in Gods Church for the same, yet the end will be shame and dishonor, and thou discouered to be an hypocrite, when thy Faith and LoueLove appeare to be more and more withered, as it will, if it doe not more and more grow and flourish. I would to God (beloued) we had our portion in this praise; I would to God, your Minister could thanke the Lord for you in this respect: but the Lord knowes, and all our Consciences tell vsus, we are far from this praise. It were well in comparison with vsus, if we did retaine our first Faith and LoueLove; but it is to be feared, that with the Ephesians we hauehave lost that, so far are we from growing from faith to faith, and from louelove to louelove with these Thessalonians.

2. This is the singular praise of this and all other Churches, that their LoueLove one towards another groweth with their Faith; the more fai…h in God, the more louelove towards our Neighbour. Shew me the growth of thy faith by the growth of thy louelove. It is as possible for a fire to increase without the increase of heat, as for faith to increase without the increase of louelove. The faith and profession of those men therefore is but Pharesaisme and hypocrisie, which manifests it selfe in the disdaine and contempt of their brethren. There are p. 20therefore no greater enimies in the world, to louelove and vnitie amongst brethren, then those that are enimies to the growth of Faith and Religion, and all the powerfull and effectuall meanes thereof. For such as a mans Faith and Religion is, such is his LoueLove, for quantitie, for qualitie; no true faith, no true louelove; an vnsound faith, an vnsound louelove; a ceremoniall faith, a ceremoniall louelove; a sincere faith, a sincere louelove; much faith, much louelove; an hypocriticall faith, a dissembling louelove.

3. In faith and louelove we should not thinke it inough, to stint and moderate them according to that measure and rule onelyonly that man may expect and exact at our hands; but we must striue to exceed that, and according to the patterne of this Church labour therein to go beyond the expectation and imagination of men. But where are such Churches and Christians now to be found? It were well for vsus in comparison of that we are, that we were but answerable to the expectations of men; or that we were proceeded but so farre in faith and louelove, as man might iustly require and exact at our hands; but the Lord knowes we are far wanting euen of that.

2From the Persons praising we may learne,

To giuegive God the praise and thanks, not onelyonly for Faith and LoueLove, but also for the growth and increase of them, whether in our selues or others. Its he that deserues the thanks for it more then any else. Though God tie vsus to be thankfull to men, when we reap the fruits of their faith & louelove, p. 21yet in comparison, its no thanks to them; it is Gods worke in them. Otherwise the most religious and louing men that euer were, if God should leaue them to their owne natures, would quickly shew themselues monsters of impietie and malice, and the Wolues and Beares of the Forrest would as soone merit thanks at our hands as they: in such cases therefore to be thankfull to men for the fruits that we reape of their faith and louelove, and to forget God, is to make them the authors of their owne grace, and so to giuegive that honour to them, which is due to God, an Idolatry too vsuall in these times. And yet we are not to whisper this thanks in Gods eare onelyonly, but we are to professe and acknowledge it, as much as conueniently we may, euen to them that it concernes, to the end we might the more hearten and incourage them therein. And this no doubt is one cause, why so many faint and languish in faith and louelove (especially in time of persecution) for that there is so litle incouragement of this kinde amongst Christians: we passe by the Graces of our brethren, as though they were not worthy to be regarded, or any notice to be taken of them. And if it be our dutie to …cknowledge our thankfulnes to God for the Graces of our brethren, the immediate fruits whereof doe not so directly concerne vsus, as others, (for Paul speaks not of their louelove to him, but one towards another,) how much more is it our dutie, to doe it, when we our selues in our owne persons, shall immediately reap the fruits of our brothers faith and louelove, when his louelove p. 22shall directly and manifestly in a speciall manner grow and increase towards vsus.

VERS. 4. So that we our selues glory of you in the Churches of God,—

HE amplifies their former praise, That such was the growth and increase of their Faith and LoueLove, that he moreouer boasted and gloried of them in the Churches of God. How could this but wonderfully incourage them, to be constant to the end, to consider that their praises, were not onelyonly talked of, but gloried in, and that in no base and profane Conventicles, but in the holy Churches, and Assemblies of God: not by any ordinarie or common Persons in Gods Church, but by Paul, Silvanus, and Timothie themselues, the great and most famous trumpets of Iesus Christ. Who would make the boastings of such Persons in vaine? Who would not by all possible meanes vphold and maintaine such an honour? Who would not in the midst of any troubles and miseries whatsoeuer, reioyce and glory in such a fame sounded vponupon such siluer Trumpets, in such famous Assemblies?

Let vsus then (Beloued) learne, to emulate the glory of this Church; let vsus striue after such a profession of Faith, and practise of LoueLove, that the worthiest in the Churches of Christ, may be prouoked to boast and glory of vsus, in all the Assemblies of the faithfull: let vsus esteeme this the greatest honour that may be, that Paul should glory p. 23in vsus, and the Churches of God should ring of our praises; we neede not then care though all the men in the Earth, and all the Deuils in Hell, doe barke and baule against vsus: far be it from vsus, to forgo any part of this honour, to stop the mouthes of any hell-hounds whatsoeuer, much more for the purchasing of honour in their mouthes, to giuegive any cause, that the Churches of God, should speake or heare dishonourably of vsus. And though there be now no Pauls in Gods Church, to giuegive vsus such incouragements; yet let not this euer-the-lesse discourage vsus, to tread in the steps of this Church: for if we be like them, God can and will, by some meanes or other, make our names as glorious in the Churches of God, as if Paul himself were liuing, and went from Church to Church, to glory and reioyce in vsus. But alas (beloued) when we shall compare our selues with this Church, can we thinke that Paul, if he were aliue, would boast of vsus, in all the Churches where he should come? Would he not rather, considering the coldnes of some of vsus, and the contempt of Religion in other some, in the midst of many meanes, speake of vsus in the Churches of God, with shame and sorrow of heart? Doe not most of vsus so behaue our selues in Gods Church, that we rather deserue to be boasted and gloried of in Ale-houses and Tauernes, and in profane Stages and Theatres, then in the holy Churches of God? Doe we not most of vsus so liue, as if we affected, that Minstrills, Stage-players, Ale-house-knights, and the rest of the rascalitie should glory and boast p. 24of vsus, rather then the Apostles, Euangelists, and Ministers of Iesus Christ? rather then Paul, Silvanus, and Timothie?

Let vsus in the second place learne of Paul, how to comfort and incourage those Churches and Christians whom we see to grow and increase in Grace: let vsus not onelyonly acknowledge and professe our selues bound, to thanke God for them alwaies, but let vsus honour their names in all holy meetings and assemblies, that they may see they are respected and honoured for their Faith, and other graces of God: and be we in neuer so high place in Gods Church, let vsus account the faith and louelove of others, our owne crowne and glory; let vsus boast of it, and glory in it, in all the holy meetings and assemblies of Gods Saints, and striue that the eyes of all Gods Churches, may be fixed vponupon them, and their tongues speake of their praises. This is a powerfull and most effectuall meanes to strengthen and confirme them, in the graces of God against all temptations and discouragements whatsoeuer. The neglect of this dutie hath bin no doubt, a speciall meanes, that so many in time of tryall, hauehave shrunke and fallen from the Faith. It is indeed a weaknes in Christians, to stand in neede of such incouragements; they ought to be so grounded in that Faith which they do professe, that though all the world should disgrace, and dishonour them for it: yea though they which hauehave taught and instructed them therein, should discourage them from it, yet they ought constantly, to cleaue vntounto the same. But seeing p. 25that the humane frailtie of Christians, needs such props as these, especially in time of persecution, we shall be guilty of one anothers fall, if we doe not by such meanes labor to support one another. But far are such from this Apostles Spirit, who are so far from boasting, and glorying, either in those Churches or Persons that grow and increase in the graces of God, that of all other they most despight, and disgrace them, in all the assemblies and meetings where they open their mouthes.

— Because of your patience and faith in all your persecutions and tribulations which you suffer.

This is the speciall matter of Pauls glorying and reioycing. The faith and patience which they manifested in all their persecutions and tribulations: By which it appeares, that this Church was at this time very much afflicted and persecuted, and that the scope of the Apostles praise, in this and the former verse, is to comfort them in the same, and thereby to strengthen them, that they may perseuere, (as I hauehave said before,) in the grace receiued. He testifieth therefore, that he doth not onelyonly esteeme himselfe bound, to be alwayes thankfull vntounto God for them, in regard of their exceeding growth and increase in faith and louelove, but also that in the same regard, he glorieth and boasteth of them, in the Churches of God, especially for this, that in the midst of so many persecutions and p. 26troubles that they sustained, they shewed so much patience and faith.

Faith then and Patience in persecution and tribulation, is the greatest glory of a Christian. They that in the midst of many iniuries and wrongs, disgraces, losse of goods, libertie, hazard of life, &c, for Christs sake, can still notwithstanding by faith apprehend Gods goodnesse and louelove towards them, conceiuing neuer the lesse hope in God, bearing neuer the lesse affection, but rather the more to that Faith and Religion for which they suffer, neuer shewing the least repentance for their profession, how much soeuer they suffer for the same, neither murmuring nor repining against God therefore, nor breaking forth through impatience, into any breach of dutie towards God or man. They which hauehave growne to such an height of Grace, shall be honorable in the Churches of God in a high degree, for their profession. But dishonorable is that profession, and not worthy to be named with any respect or honour in Gods Churches, that in peace and prosperitie maketh some shew and flourish, but when persecution commeth shrinks in the wetting.

The Apostle ioyneth Patience and Faith togither, neither can they be sundred in time of persecution, but the one sheweth it selfe in the other: where there is impatiencie in suffring, there appeares no faith but infidelitie: Faith makes Patience, Patience manifests Faith. Neuer say thou beleeuest in Christ, if thou canst not shew thy beleefe in patient suffering for Christ: at least neuer p. 27looke that thou shouldst be praised, and gloried of in the Churches of God for thy Faith, vntill it shine and shew forth it selfe in thy Patience. The glory of a Christians faith, doth not consist so much in beating downe and resisting the enemies of Christ, as in a meeke and willing suffering of wrong and euill. If thou suffer neuer so much for Christs sake and the Gospell, though thou shouldst giuegive thy bodie to be burned for the same, yet if thou do it not patiently but perforce, thou maist be pittied, but neuer looke to be praised for it in the Churches of God. Those sufferings only are celebrated there, wherein a man may liuely behold the very face and liuing countenance of Faith in Patience.

VERS. 5. Which is a token of the righteous iudgement of God, that yee may be counted worthy of the kingdome of God, for which yee also suffer.

HItherto of the first part of their consolation, wherein the Apostle taketh notice of their persecutions and troubles, praising them for the Graces of God manifested therein.

The second part followeth, taken from the happy issue and consequent, which these patient sufferings of theirs did portend. These sufferings (saith he) of yours are an infallible signe or demonstration of the great day of Iudgment, wherein, the more patiently you hauehave suffred for the kingdome of God, the more you shall be reputed p. 28and declared worthy of that kingdome for which you hauehave suffred. What an vnspeakable consolation would the due consideration of this be vntounto all that shall suffer for righteousnes sake: that the more they suffer, the more they may assure themselues of a day of publique hearing before the Lord, who will thorowly debate all those iniuries and wrongs, that hauehave bin offred vntounto them, and that not in a corner, but in the face of the world, that this iudgement wherein this cause of theirs shall be heard, shall be a righteous iudgement, not corrupted by bribes, and ouer-swaid by partiall affection, but proceeding according to the equitie of the cause, without respect to the qualitie of Persons; that in this iudgment shall be called into question, especially their suffrings for the kingdom of God, and that which they hauehave indured for righteousnes sake, & in obedience to the Gospell; that in this iudgement the more it shall appeare, that with Patience and Faith, they hauehave suffred for the kingdome of God, the more they shall be accounted and reputed worthy thereof in Iesus Christ, insomuch as they shall with that praise and glory, before the face of their enemies, be put into the eternall possession thereof,Luc. 21.36.Luke 21:36 as if they had merited and deserued the same by their suffrings, though the greatest suffrings that euer any Christian hath or can indure, are in deed and truth in themselues no wayes worthy that glory which shall be bestowed vponupon them. Rom. 8.18. and it being giuen, is an inheritance. Matth. 24.3.4. and therefore not of desert. What an vnspeakable p. 29comfort must this needs be in the midst of all persecutions whatsoeuer, when eueryevery particular wrong and iniurie, which here a man shall indure for the kingdome of God, are so many infallible signes and demonstrations of this iudgment; so that the more they suffer and indure at the hands of men, and the more the Consistories and Iudgement Seats are shut against them, the more cause they hauehave to be certaine and assured of this iudgement, and the more to reioyce in it. It would be great consolation vntounto a Christian heart, and a meanes of much patience and constancie in suffering, if he might be assured, that his cause should come to indifferent hearing, but before men: yet there is far more cause of comfort in the certaine assurance of this iudgement; and so much the more certaine assurance there is of this, by how much the more vncertaintie, doubt and despaire there is of the other.

But this is no matter of Consolation to them that suffer (though with neuer such patience and confidence) for the fancies and inventions of their owne braines, or the superstitious inventions and traditions of men, which appertaine to the kingdome of Sathan and Antichrist. They which will reap this consolation in their sufferings, must look to this, that they suffer for the kingdom of God, i. for their obedience and subiection vntounto the lawes of Christ their Head and King, manifested in his word vntounto their soules and consciences.

p. 30VERS. 6. For it is iust with God to render in like manner affliction to those which afflict you:

7. And to you which are afflicted, rest with vsus —

FOr the further confirmation of them in the aforesaid comfort, he here rendreth a reason, why this Patience and Faith of theirs must needs be a manifest signe of the iust iudgement of God aforesaid; because (saith he) it stands with the iustice of God to afflict them, that afflict his seruants, and to giuegive rest vntounto them which are afflicted for his sake, and therefore the more that any do suffer for the kingdome of God, and the more that the wicked preuaile ouer them, the more certaine and infallible signe it is of that great day. So that in this reason he comprehendeth two grounds of the former assertion.

The first is this: That it stands with the equitie and iustice of God, to afflict and punish them, which molest and trouble his children for righteousnes sake. God hath stampt in man, who is his owne Image, the print of this iustice. Can a Prince indure, that his Seruant should be abused for doing his will and commandement? Will he not take himselfe bound in equitie, so far as his authoritie and lawes will stretch, to call them into question that shall abuse him? If he should carelesly suffer the same, would it not be iudged an vniust thing? Hath not the righteous God that care of p. 31his Seruants, that an earthly man hath? Is it possible that he that hath written this point of iustice in the brest of man, should neglect it in his owne Person, and suffer his owne Seruants, for obeying his will, to be persecuted and wronged, and that before his owne face, and put it vp? Yet we see that for the most part in this life he doth so. None more free from iudgement and vengeance then they that persecute Gods Seruants, none liue more merily, none dye with more ease. Why then we must of necessitie conclude, that therefore there must come a day of doome wherein they must answer it. God must needs be a iust Iudge, and therefore the fewer iudgements ouertake the enemies of the Gospell in this life, and the more they triumph ouer Gods Seruants, the more we must learne to comfort our selues, in being so much the more assured and perswaded of this day of iudgement. If there were no other cause to be heard but this, it stands with Gods iustice to heare the same. It would affect and comfort Gods children in their affliction, to behold some present iudgement of God or man, vponupon them which persecute them; and it much dismayeth them, when they see no hope of helpe either from God or man in this life. But this ought to strengthen and comfort them so much the more: for this is so much the greater euidence and demonstration, that in this great day of iudgement, the Lord will render affliction to those which trouble his Seruants. This then is the best reuenge, that Christians can execute vponupon their persecutors, euen with faith and p. 32patience to suffer persecution and affliction at their hands: for the more they suffer, the more they binde the Lord in his iustice, in this day to iudge and reuenge their cause: so that if Christians by dint of sword could subdue all their enemies, they hauehave not therein such iust matter of comfort, as in their patient & faithfull sufferings. The lesse we reuenge, the more hath God in iustice, bound himselfe to be auenged of them: and it is great folly to thinke, that we can do our enemies more hurt, then God can and will, if we leaue the reuenge vntounto him, vntounto whom indeed it appertaineth.

The second ground of the former Assertion is this, that as it stands with the iustice of God to punish them that afflict & persecute his seruants; So it stands no lesse with his iustice, to giuegive vntounto his seruants which are troubled and molested, rest and quiet, of which, the lesse hope and assurance there is in this life, the more cause there is, to assure themselues of it in another life, and therefore to expect that day wherein, they shall be put into a full and eternall possession thereof. It is no such comfort to the soule of an afflicted Christistian, to be perswaded that God will render vntounto the wicked enemies, affliction for affliction, more comfort it would bee vntounto them, to see some signes and tokens of their repentance and forgiuenesse. But this is the strength and life of Christian consolation, that the more sorrow and trouble, that they sustaine for Christs sake and his kingdome, the more pledges and demonstrations p. 33they hauehave therein of their owne eternall rest and happinesse; for howbeit our sufferings (as is formerly declared) are farre from meriting any such matter, yet it is iust with God, to giuegive them rest and quiet, which hauehave beene content patiently to suffer for his sake; no man shall suffer in vaine for Christ, but the more he suffereth (if hee suffer for the kingdome of Christ) the more securitie and assurance hee hath of eternall rest in heauen, which all those want, which want that grace; neuer looke thou to enter into this rest, except thou canst with patience and faith indure trouble and disquiet for the kingdome of heauen.

He sheweth what manner of rest this shalbe, by way of comparison, in these words with vsus .i. It shall be such a rest and quiet, as is prepared for vsus that are Apostles and Euangelists, and such, as together with vsus you shall certainely enioy; This must needes increase their consolation exceedingly: there are no true Christians, but are perswaded the Apostles and Euangelists shall in this great day be in most happy condition: neither can they desire to be in better estate; wouldst thou then be sure to rest with Paul, Siluanus, Timothie and the rest of the Apostles and Euangelists: thou must learne with patience and in Faith, to suffer persecution and tribulation, when the Lord shall call thee thereunto, for that Faith and Religion which thou hast learned of them? for the Lord hath not prepared a higher heauen for them, and a lower for vsus, but we shall rest together with them in the same heauen, if together with them we shall suffer p. 34in this life, for that kingdome which they in the Gospell hauehave called vsus vntounto.

—When the Lord Iesus shall bee manifest from heauen, with his mightie Angels.

8. In flaming fire—

That the consideration of the day of doome (the manifest signes whereof they were to behold in their patient induring of persecution) might the more comfort them, and strengthen them in their troubles. The Apostle concludeth this second part of their consolation, with a digression into a description of that day of iudgement, eueryevery part whereof containeth great matter of comfort to all the afflicted and persecuted seruants of God, and no lesse matter of feare and horror to all their enemies, if they had grace to apprehend the same.

The first part of the description declareth who shall be the Iudge: euen our Lord Iesus himselfe in his owne Person, euen he who loued his Seruants so dearely, that he gaue his life for them, yea did vndergo his Fathers wrath for them, which was for the time a Hell of Hells vntounto him: and therefore the more gracious, and louing and mercifull, he hath shewed himselfe vntounto them, the more mercilesse and cruell, will he in this iudgement shew himselfe vntounto their aduersaries. Whom could the afflicted Seruants of Christ more desire to sit in iudgement, then their owne deare Sauiour, for whose sake they hauehave suffered so many p. 35indignities? Whom can the enemies of the Gospell more feare, then him whom in his Seruants they hauehave most dishonoured and despighted? No doubt but in this day, they would rather choose any, to be their Iudge then Christ: yea, they would hope for more fauour and mercy from the Diuels themselues, then from him. Let vsus then (if euer the Lord shall exercise vsus in the same manner) comfort our selues in this, That Christ himselfe will in his owne Person, in this day, come to iudge the cause betwixt vsus and our enemies. It were great matter of consolation, if we were assured but of this, That Christ would raise vp some iust man vponupon earth to doe it; or send a Saint, or an Angell from heauen for that purpose; but this must needs be an exceeding comfort, That Christ in his owne Person will come to sit in iudgement vponupon our aduersaries, and will not put the matter ouer to VnderUnder-Commissioners. Let vsus then take heede, lest in our sufferings for Christs sake, we breake not out through impatiencie or distrust, into any sinne against Christ: for this is the greatest aduantage that we can giuegive to our aduersaries, and a signe that we doe not so much suffer, (how iust soeuer the cause be) for Christs sake, as for our owne fancie: for how can that man say, that he suffereth for Christs sake, when in his suffring for his sake, he will not for his sake forbeare such and such sinnes which Christ forbids? Can he in his suffrings comfort himselfe in the consideration of this iudgement, when in and by occasion of those sufferings he rebels against the Iudge?

p. 36The second part of the description of the latter day followeth, wherein is set forth the glorious manner of Christs comming to iudgement, consisting of three parts.

First, he shall manifest himselfe from heauen: i. shall appeare to the eyes and senses not onelyonly of the godly, but the wicked, and they with these eyes of theirs shall behold him comming from the highest heauens, in that maiestie and glory, wherein he now sitteth at the right hand of his Father, and not in that base and contemptible estate, wherein he first shewed himselfe, when he tooke our nature vponupon him. So that Christ will sit visibly in iudgement in this day, and that in all the sensible glory that may be: he shall then shew himselfe in all his maiestie to eueryevery mortall eye: then shall the godly behold and see, that their trust and confidence in him, in the midst of all their greatest afflictions, was not in vaine: they shall then hauehave cause to triumph and glory, that they hauehave (though through many reproches and contempts) serued so honorable and glorious a Lord. How then shall the wicked enemies of Christ hang downe their heads, that hauehave scorned and disdained his Seruants, as if they had serued some base and contemptible Master? Verily so vile and base is the seruice of Christ in the eyes of some, (yea and of some that would be reputed Christians) that it were lesse disgrace for a man (in their eyes) to serue a hangman, then to serue Iesus Christ. Iudge you how such will looke, and what they will thinke, when they shall behold Christ p. 37comming from heauen, and reuealing himselfe in all his maiestie and glory, and that to sit in iudgement vponupon them? Let this then be our comfort in all our tribulations, that howsoeuer Christ now hauehave the heauens drawne as a curtaine, or vaile betweene our eyes and him, which is the cause that makes the enemies of his Gospell, so bold and sawcie with his Seruants, yet that the more he hides himselfe now from the eyes of persecutors and wicked men, the more gloriously he will manifest and reueale himselfe vntounto them in this day, to the greater glory of his humbled Seruants, and the greater shame and confusion of all their enemies.

The second degree of his glory, consists in the traine that shall accompanie and assist him in this iudgement; All the mighty and powerfull Angels of Heauen: These shall be present as so many Sargeants, Bayliffs, Officers at Armes, Sheriffs and Executioners in this great Assise. If therefore it be so terrible to guilty prisoners, to behold an earthly Iudge in his scarlet robes, attended vponupon with the Iustices, Sheriff, and other Officers of Peace, how fearefull and terrible will the sight of this Iudge be, manifesting himself from heauen with such a mighty host and glorious armie of Angels? If the appearance but of one Angell, and that in peace, hath bin so terrible, euen vntounto Gods owne children, as appeares Luc. 2.10. & 1.30. Iudg. 13.6. how terrible shall the appearance of all the Angels in Heauen be vntounto the wicked in this day, when they shall come with Christ from p. 38heauen to be executioners of his eternall vengeance vponupon them? For their Office at this time, is set downe in the Parable of the tares. Mat. 13.41. It is not then possible for them to auoide the presence of this Iudge, but they must needs appeare before him, where there are such Officers, as these, to apprehend and attache them: though they should run into the clefts and hollowes of the rocks, or could cause the mountaines and hills to couer them, these Angels could pull them out: though they had wings like to an Eagle to flie away from this iudgement, these winged Cherubims would ouer-flie them: though all the wicked should conspire and band themselues, as it were one man to resist the proceedings of this Iudge, there is not the weakest of this heauenly armie, but will be found strong enough to binde them hands and feet in chaines & fetters of yron: and therefore the Apostle calls them, powerfull Angels; how truly see 2. King. 19.35. Act. 12.23. What an incouragement then would the consideration of this be vntounto any that are vnderunder persecution for the kingdome of God, if they had grace but to beleeue this? If poore men suffring wrongs at the hands of great men that liue amongst them, could be assured of this, that the King himselfe taketh notice of those wrongs that are offred vntounto them, and will without faile vponupon such a day come in his owne Person, with all the Court and Councell, Iudges and Officers of State, to call the matter into question, and to sit in iudgement vponupon the same, would they not thinke themselues happy, p. 39yea and the more wrongs they hauehave sustained, the more happy, in regard that the more they hauehave indured, the better they are sure it will be for them, and the worse for their enemies? What infidelitie then is this, that we should hauehave so sure and certaine a word of Christs owne comming, and of his comming accompanied with all the glorious and powerfull traine of heauenly Angels, to sit in iudgement vponupon them which shall persecute vsus, and to giuegive rest eternall vntounto vsus, euen in regard of our troubles, and yet we should murmure, repine, fret, greeue, yea and basely often denie and forsake the cause of Christ, rather then suffer for it? Is it possible (beloued) that any Christian that is perswaded of this truth, and thinks of it seriously, should be daunted or disquieted, or put out of any of Gods wayes, for the persecution of wicked men, be they neuer so mighty, and neuer such politicke aduersaries, and be they able to set neuer so great a glosse vponupon their proceedings? It is to be feared (beloued) that many from time to time, which seeme to be most forward in the profession of the Gospell, that thinke this glorious comming of Christ with his mighty Angels, to the end and purpose here expressed, to be no better then some old wiues fable: otherwise it were not possible, that eueryevery feare of trouble & molestation should make so many start aside like a broken bowe, from the profession or practise of that truth which formerly they hauehave giuen testimonie vntounto, but it would rather make them so much the more resolute and confident in the same, by how much the p. 40more trouble they shall see to pursue the same, or any part thereof.

The third degree of his glorious comming is in the manner thereof, which shall be most fearefull and terrible, euen in flaming fire, which sheweth the extremitie of his wrath, against them which he shall come to sit in iudgement against; they are not in iest that fling fire-brands: terrible euen to Gods owne people was his giuing of the Law in thunder & lightning; but a thousand thousand times more terrible will his comming in this fire be, vntounto the wicked transgressors of that Law. To hauehave bin in Sodom and Gomorrah, when fire and brimstone fell downe from heauen vponupon them, Gen. 19, could not be so terrible as this must be vntounto those wicked men, that shall stand vponupon the earth in that day, and behold this comming of his, who would then if they might be put vntounto it, choose rather to leape into burning Aetna, then stand in this presence. Let the consideration of this make vsus to run, euen through fire and water, rather then displease this Iudge. Let vsus, the more fiery trialls and persecutions that wee shall indure for this Iudges sake, the more rejoyce in the expectation of this his comming, and be armed against the terror of it. Let no flame kindled by the wrath of any man, make vsus doe any thing that may prouoke this irefull Iudge.

p. 41—Rendring vengeance vntounto them, that doe not know God, and which obey not the Gospell of our Lord Iesus Christ.

The third part of the description of the latter day of doome followeth, wherein is set downe the end of Christs glorious comming in manner and forme aforesaid, to iudgement: which is twofold.

1. To render vengeance, or to be reuenged vponupon some.

2. To be in a speciall manner glorified vponupon other some.

The first act then and end of Christs comming in flaming fire, is to be reuenged vponupon some sort of Persons .i. in that manner to proceed in iudgement against them, that those men vse to doe which are possessed with a furious and reuenging Spirit, euen with all rigor and extremitie, to seeke their mischiefe and vtter ruine. For it is the nature of reuenging mindes, to seeke onelyonly the hurt and euill of those which hauehave prouoked them: and the greater and more powerfull they are, the more fearefull will the vengeance be which they shall inflict. The wrath of a King (saith Solomon) is as messengers of death,Pro. 16.14. & 19.12.Prov 16:14Prov 19:12 and like the roaring of a Lyon; what then is the wrath of the King of Kings, the Lyon of the Tribe of Iudah? Verily if a man were naked in the wildernesse, and all the Lyons, Lyonesses, and their whelps roaring about him ready to teare him in thousands of peeces, p. 42it were not so fearefull, nor so much euillnes to be expected, as when this lyon shall roare vponupon him, and come in such a fierce and furious manner to be auenged of him; and the more terrible the auenger shewes himselfe to be, the greater vengeance is feared, and the lesse hope of mercy. If we see one come gnashing his teeth at one, and with a furious rage running at him with a naked sword, we presume that the vengeance that this man intends to execute, is no lesse then death, and that the blood of the partie can only quench the flame of his wrath; what then will quench the wrath of this Person, who comes in flaming fire from heauen, with all the powerfull armies of glorious Angels, to be auenged of all his enemies. If the least offendor had 10000 hearts, it were not the blood of them all could quench the fire of this auengers rage against him: If it were possible for him then to weepe a Sea of teares, yet there would be no hope thereby to mitigate the wrath of this auenger, or to moue him to relent, when he shall come in such a manner as this, to render vengeance: then shall the chamber dore be shut, and it will be too late for the foolish Virgins to cry, Lord, Lord, open to vsus. Mat. 25.11, 12.

Hence then we are to note.

That howsoeuer in this life the Lord shewes himselfe a miracle of patience, suffering infinite and innumerable indignities and dishonors to be offred, both to himselfe and his seruants, and howsoeuer the wicked enemies of his Church and Gospell, do no more feare his threats in the word, p. 43then the arrow that a scarcrow threatens to shoot, yet when this day shall come, they shall finde it verified in him, That patience wounded, becomes furie: Seneca.so that the more he hath indured and suffred at their hands in this life, the more wrath and furie shall breake forth against them in this day. This then is the day of the Lords wrath and vengeance, and this is it that Gods children are to expect, and to rest in hope of. They are not to hope & expect, that God will in this world be auenged of their enemies, seeme they neuer so desperate▪ and incurable: but thus ought eueryevery good Christian to stand affected towards their persecutors and wickedst enemies, to desire their repentance in this life, and to rest satisfied with that vengeance, that this Iudge will be sure (if they repent not) in that day to render vntounto them. And surely they doe not beleeue the truth of this Gospel as they ought to do, that are their owne auengers, and will not waite this day of the Lord; for if they did not either thinke, that Christ will not at all reuenge their wrongs, or that he will not do it so thorowly and effectually, as their enemies deserue, or that themselues were more wise and able to auenge their cause then Christ, they would not be so hastie and headie as they are, in reuenging their owne wrongs. But such must know, that the lesse patience and faith they hauehave shewed in those persecutions and wrongs, which hauehave bin offred vntounto them, and the more they hauehave broken forth into reuenge of their owne quarrels, the more they hauehave cut off from themselues the comfort of this p. 44doctrine: for in so doing, they hauehave done so much as lies in them, to preuent the Lords vengeance vponupon their enimies, and to pull it vponupon their owne heads in this day, insomuch as they hauehave more cause to feare, that the Lord will come in flaming fire to be auenged of them, rather then their enimies, seeing they in reuenging themselues vponupon their enimies contrary to Gods will, hauehave themselues as much prouoked God, as their enimies hauehave in wronging them; so that thou canst not doe thine enimie a greater pleasure, then to auenge thy selfe vponupon him: for though thou maist in this day see the Lord auenged of him, for the wrongs he hath done thee, yet what comfort will that be to thee, when thou hast cause to feare, that thine enimie also shall see the Lord auenged vponupon thee, for reuenging thy selfe vponupon him. If Christians in their hot, and vnchristian blood, would but meditate of this, it could not but be a strong bridle and curbe vntounto many violent and outragious distempers, that they vse to breake forth into, in the wrongs and iniuries, that are offred vntounto them, wherein commonly (through the iust iudgement of God) they often discouer the very same corruption and wickednes, which they reuenge in their enimie, to be in a greater measure in themselues, and in the same kinde in a higher degree, do sinne both against God and their enimie. Is any thing more common, then for men and women, yea Christians, yea speciall professors of the Gospell, in reuenging the pride, the malice, the disdaine, the contumelious speeches, furious acts and deeds of p. 45others, to discouer greater pride, malice, disdaine, contumelie and furie in their owne words and deeds? What? Can such comfort themselues, in the consideration of this comming of Christ to render vengeance, to them that hauehave wronged them, when themselues by this occasion hauehave shewed themselues, as deep offenders against God and their enimie in the same sin? Such onelyonly then can reap comfort to themselues, in Christs comming to render vengeance, vntounto whom that praise is due, which the Apostle here giues to these Thessalonians. i. Such as manifest patience and faith in all their persecutions and afflictions. And if those can hauehave no comfort herein, which shall through impatiencie and infidelitie reuenge euident wrongs and iniuries; what comfort can they hauehave, that reuenge themselues vponupon their neighbours for imaginarie and conceited wrongs, for doing no more then they may do, yea many times for doing that which they ought to do, and which they should hauehave answered to God if they had not done.

This vengeance is set forth and declared more specially.

1. By the Subiect.

2. By the Matter.

3. By the Place.

The Subiect of this vengeance are the Persons vponupon whom the Lord will execute the same in that day; and they are such as know not God, or such as obey not the Gospell of our Lord Iesus. Concerning the first: God is in himselfe of an infinite p. 46and incomprehensible maiestie, and therefore cannot perfectly be knowne of Men or Angels. See to this end 1 King. 8.27. Iob 11.7. Exod. 33.20. Ioh. 1.18. & 5.37. & 6.46. yet he hath in some degree manifested and made knowne himselfe in his workes, wherein men if they were not more brutish then horse or mule, might clearely behold and see, That God is an infinite maiestie, almighty, all-sufficient, the Creator and supreme Gouernour of the whole world, him, in and through whom they liue and breath and hauehave their being, the author and fountaine of all goodnesse, most worthy of all honor, obedience, and louelove: That he is a God that loueth Religion, truth, honestie, humilitie, iustice, mercy, charitie, loyaltie, chastitie, sobrietie, and such like other vertues in men, and will blesse men for the same: That he hateth and detesteth in men, all profanesse, falshood, dishonestie, pride, iniustice, crueltie, oppression, disloyaltie, vncleanesse, drunkenesse, and such like vices, and will curse all them that are giuen vntounto them: And that he hath prouided Heauen, a place of euerlasting happinesse, for those that shall doe his will; and Hell, a place of euerlasting torment, for them which shall offend him. To omit many other matters concerning God, which are clearely reuealed in his workes, euen to the senses of men that hauehave the vse of reason, and do not wilfully shut their eyes against the light: what sauage and brute creatures are all those, that in the midst of these meanes, hauehave no knowledge of God at all? p. 47That this God should be as a stranger vntounto them, yea as one that they had neuer heard of; that they should hauehave no sense or apprehension of his Maiestie, Power, and goodnesse, when all their senses are daily and hourely filled with the same; that they should liue and delight in those sinnes, which the very light of their Consciences tell them are displeasing to God, and yet be no more afraid of God therefore, then of a painted Beare or Lyon. Were not that a strange childe, that being brought vp from a tender one in the house of his Parents, being fed and clothed by them, and euer receiuing from them all the kindnesses that Parents can yeeld vntounto a Childe, and yet this Childe should not so much as know them, or looke vponupon them, but demeane himselfe vntounto them, as vntounto meere strangers, such as he had neuer seene nor heard of, passing by them without so much, as looking towards them, respecting the seruants and dogges in the house more then them, delighting most in that which he knoweth will vex and anger them, hating their presence, and no more affected with any good receiued from them, then with a straw or rush; what a monster of children would eueryevery one iudge this to be? Wert thou the Father or Mother of such a Childe, what wouldst thou do? Verily, such children are most of vsus vntounto our God. We liue in this world, which is the house of our God, yea in his Church, which is his Presence-chamber, no earthly Father can possibly shew more kindnesse to his Childe, then our heauenly Father doth vntounto vsus, nor can so much by his p. 48kindnes manifest himselfe to be a Father as God doth vntounto vsus, and vntounto all mankind: and yet for all this, we liue as though we knew him not, we neuer looke after him nor regard him, we are no more delighted with his presence, affected with his kindnesse, nor more studious to please him, no more fearefull to displease him, then if he were no bodie, or worse then the worst of all creatures, as if he were one that we neuer receiued, nor expected the least good at his hands, or one that we would not be any wayes beholden vntounto though we might; the more he offers vsus meanes to know his Maiestie, Power, Goodnes, the more we shut our eyes against them, pleasing and delighting our selues in our ignorance, as a matter of great aduantage vntounto vsus. This is the condition and estate of the greater part of the world, if you looke into their liues and conuersations, they are as it were without God in the world, as men that had not the least sense or apprehension of a God,Ephes. 2.12.Eph 2:12 or had neuer heard of him, or that all that they had heard of him were but fables. Is it any maruell then, if the Lord hauing shewed himselfe so kinde and louing a Father vntounto all mankind, shall be seuerely auenged of such, as in the midst of so many meanes will not know him? Oh let the consideration of this moue eueryevery one of vsus, to bewaile our ignorance, and to seeke after the knowledge of God aboue all things. For if we will not know him in his goodnesse in this life, we shall feele him in his wrath in another life. Ignorance of God in this day of Doome will be no plea for vsus; for it shall p. 49be one of the Articles of condemnation against vsus, that we know not God.

The second sort of Persons, that Christ will come in flaming fire to be auenged of, are such as obey not his Gospell. i. such as will not accept of those conditions of Saluation that are offred in the Gospell. In the Gospell euerlasting Saluation is offred to all sinners, that will beleeue in Christ, forsake their sinnes, and yeeld obedience to the Ordinances of Iesus Christ, set downe in the writings of the Prophets and Apostles; when therefore, God shall out of his word, conuince our consciences that we are sinners, and hauehave offended his Maiestie by our sinnes, and when God shall offer to be reconciled vntounto vsus, to pardon and forgiue our sinnes, to saue our soules from Hell, yea to bestow euerlasting happinesse in Heauen vponupon vsus, if so be we will forsake our sins, acknowledge Christ Iesus, for our Lord and Redeemer, and be subiect to his discipline; when God shall send to this end, his Ministers, Messengers, and Embassadors, to offer vntounto vsus these conditions, yea to intreat and beseech the acceptance of this Grace, and yet we will not accept of them, we will not hauehave Christ Iesus to raigne and rule ouer vsus, we will not (whatsoeuer follow vponupon it) forsake such and such sinnes, but whether God will saue, or not saue vsus, we are resolued vponupon our owne courses, and if we may not be saued without any such conditions, we will not be beholding to God for our Saluation, but will put it to the aduenture, either to hauehave it vponupon what conditions we our p. 50selues please, or go without it: this is to disobey the Gospell, and to trample the blood of the new Testament vnderunder our feet: this is directly to sin against Christ Iesus; and therefore such of vsus can expect no other Doome from Christ at that day, but fearfull vengeance. For vponupon whom should he auenge himselfe, if not vponupon them, which cannot content themselues to hauehave sinned against God, and so to hauehave prouoked him, but despise the meanes of his grace and fauour when they are offred, purposing still to continue in their sinnes, whatsoeuer come of it. This is the fearfull sin of many that liue in the Church of God, and professe themselues Christians, yea and that looke to be saued by the blood of Christ, who notwithstanding liue and delight (and so purpose to do) in such sins, as they know are forbidden in the Gospell: they can be content, yea they looke for that Saluation by Christ, which is promised in the Gospell, and that the Couenant on Christs part should be performed vntounto them, but they are resolued not to keep any Couenant on their owne part. And those for the most part that most disobey the Gospell, and that shew most contempt to the Ministerie and dispensation thereof, and are the greatest enimies that may be to the principall Ordinance thereof, do most presume of that Saluation which therein is offred. But let vsus know that it is not a naked profession of the Gospell, or a bare beleefe that can pacifie the wrath of this Iudge in that day, but it must be such a profession and beleefe, as manifesteth it selfe in obedience vntounto the p. 51Gospell. If it were possible for a man (as it is not) truly to professe, and vnfainedly beleeue the Gospell, without obeying of it, yet that shall not saue him, he must obey it also. The Gospell containeth not matter of knowledge and Faith onelyonly, but of practice also: and therefore so many as desire to be free from the vengeance and furie of this Iudge, had need in that regard to be acquainted with the Gospell and all the Ordinances thereof: (for how can they obey that which they know not?) and they had need with all diligence and care to be conuersant in the reading and hearing of the writings of the Euangelists and Apostles, of Moses and the Prophets, for they are they, which testifie of this Gospell, and in them is fully and most clearely declared, what manner of obedience is to be performed thereunto: Also the word here translated, to obey, originally signifieth, to hearken vntounto, which is when we set our selues diligently to heare a matter, that in our owne estimation, much concernes vsus to know, either for the procuring of some speciall good vntounto vsus, or the auoyding of some feared euill, and so it is translated by the best Interpreters, and that neither vnfitly, nor disagreeing in substance from our owne translation. For they can neuer be said to obey the Gospell, that doe not hearken vntounto the same, especially when God by his publique Ministers, as it were his Embassadors and Heraulds, proclaimes the same in their Assemblies; and they which hauehave the grace to hearken after the same as they ought to do, cannot but do their best indeuour, p. 52to obey the same. Fearefull then must their estate needs be in this day, that are so far from, either obeying or hearkning vntounto the Gospell, that of all other Persons, they most hate and despise them which are Messengers of the same, as though their feet, yea and their tongues were accursed, that bring them any tidings thereof.

This Gospell is here called the Gospell of our Lord Iesus Christ. It is not (beloued) our owne Gospell which we preach vntounto you, and call you vntounto the obedience thereof: but it is the Gospell of our Lord and our Sauiour, and that which we must submit and subiect our selues vntounto, if we looke for Saluation from him. When the Gospell requireth any thing at your hands, which shall any wayes crosse your corrupt desires, you are presently offended, and incensed against vsus, that are the poore Ministers thereof, as if it were our owne Gospell, and the law of our owne will which we propound vntounto you. But know you this, whosoeuer you are, that it is Christ Iesus our Sauiour, that in our Persons you are offended withall, and against whom you rebell, in despising that Gospell we teach vntounto you: know you also that in your obedience and subiection to that Gospell, which we preach vntounto you, you are not subiect and obedient vntounto vsus, but (except you be reprobates) vntounto your owne Lord and Sauiour, who requireth onelyonly this obedience at your hands, tying the euerlasting saluation of your Soules, and the merits of his passion thereunto.

To conclude this point then: Seeing that Christ p. 53will come in flaming fire, to be auenged of them that shall not obey his Gospell, let the terror of that fire make vsus run through water and fire, rather then disobey the same. And though the Deuill and Antichrist, and all his accursed imps and limmes, should come in flaming fire against vsus for obeying this Gospell, yet let vsus assure our selues, that it will be more easie for vsus a thousand times, to frie in their flames, then to burne in this. The fires that they kindle, do soone go out; and in the greatest heat and sense of them, men hauehave receiued that comfort, that they hauehave sung for ioy: but this fire shall neuer be quenched, and he that feeles but the least degree of the heat thereof, is not capable of the least comfort, but in it there shall be euer howling and crying, and gnashing of teeth. And therefore great folly it is, to leap out of the one fire into the other; far greater then if a man, to auoide a showre of raine, should plunge himselfe into a whirlepoole; or for feare of being scalded in a vessell of luke-warme water, should leap into a furnace of boyling lead.

VERS. 9. Which shall be punished with euerlasting perdition —

HItherto of the Persons, vponupon whom Christ will be auenged in this great day. The matter of his vengeance followeth, which is euerlasting destruction or perdition, that is, the vtter ruine and confusion of the Parties. This is the extremest reuenge, when one seeks after the vtter p. 54perdition and ouerthrow of them whom he hates. Many hauehave indured much euill at the hands of auengers, and yet in time hauehave recouered themselues againe, and held vp their heads: but he that falls into the hands of this auenger, shall neuer be able to hold vp his head againe: for he breathes after the vtter ruine and ouerthrow of the creature, and he is able to effect the same, and therfore will bring it to passe. And yet if this perdition and destruction were temporarie, if in the same, a man might perish, as the beast doth, it were the lesse: but this is an euerlasting perdition, wherein a man shall be for euer and euer in destroying, and neuer be destroyed; for euer and euer dying, and neuer dead; for euer and euer burning, and neuer burned. What a horrible condition is this? How would this (if we had grace to beleeue it) be as a goade in our sides, to force vsus to seeke after the knowledge of God, and to yeeld all possible obedience to the Gospell? The feare of hanging, burning &c, (though they be paines that last but a moment in comparison) is powerfull to restraine many a lewd and wicked nature, from murther, theft, treason, witchcraft &c: but alas, if it were possible for a man, to be hanged or burned a thousand times one after another, all these deaths would be nothing to this destruction. Doest thou then beleeue the truth of this which the Apostle here affirmeth? If thou do not, thou art no Christian, but a very Infidell: if thou do beleeue it, how comes it to passe that thou seekest no more after the knowledge of God? yea that thou hatest p. 55to know God, and affectest to be ignorant of him? How commeth it to passe that thou liuest in disobedience of the Gospell, and resoluest so to doe? Though thou couet thy neighbours Oxe and his sheep, yet thou wilt not steale them; though thou malice and hate thy neighbour to the death, yet thou wilt not murther him, because thou perswadest thy selfe that thou shalt be hanged for it, if thou do so; and though there may be some possibilitie of concealing the matter, or of flying from the Iudge, yet thou wilt not put it to the aduenture. Thou saist thou beleeuest, that Christ at the latter day will come in flaming fire, to punish with euerlasting perdition, those which know not God, and which obey not the Gospell of Iesus Christ, and yet thou art ignorant of God, and despisest the Gospell, which plainly manifesteth, that thou esteemest of this which the Apostle here affirmeth, as an old wiues fable, whatsoeuer thou pretendest to the contrary, and therefore that thou art but a masked Infidell. But they that will not beleeue this doctrine, shall one day, to their eternall horrour, feele the truth of it. Let so many of vsus, as feare the Lord, and tremble at his word, often meditate of this: If a man should be condemned to lye for a thousand yeares togither vponupon a soft fether-bed, and during all that time should heare nothing, but the sweetest musicke that may be, yet he would choose rather to dye a dogs death, then to indure the wearisomnesse thereof: how shall a man then beare this Iudgement, to lye in the burning lake of Gods wrath, in vnspeakable torment, p. 56not for a thousand yeares, but for euer and euer? If an houre in torment seeme a yeare, how long will this houre seeme, that shall neuer hauehave end? But when a man hath indured it, as many thousands of yeares, as there be starres in the heauen, or drops of water in the Sea, yet he shall be no more neere his end, then he was at the very first moment of his torment. Those, that are but common and indifferent wise men amongst vsus, vse to dislike and condemne the courses of those mens liues, (how iolly and pleasant soeuer they be in the same) whereby they hazard and ruinate their estates, and follow desperate and break-neck courses, by meanes whereof, their liberties and liues are indangered: oh that any Christians then should be so brutish and without vnderstanding, as to approue either in themselues or others, those wayes and courses, that directly lead a man, bodie and soule to this eternall ruine.

— from the presence of the Lord and the glory of his power.

The third Argument, whereby he amplifieth the reuenge aforesaid, is from the place wherein they which know not God, nor obey the Gospell, shall suffer eternall destruction, which is here described by the priuation of Gods presence, and of the glory of his power. The meaning whereof is thus much. That they shall for euer and euer be tormented in such a place, where they shall be euer remoued from the gratious presence of God, and p. 57shall neuer behold that glorious power of his, which he manifesteth in the eternall glorifying and blessing of his Saints in heauen: such shall be the detestation and hatred that the Lord shall beare towards them, that he will not indure them to abide in his presence, but will shut them vp in eternall darknes, where the light of his gracious countenance, and his sauing power (which is the glory of his power) shall neuer shine vntounto them; so that the Lord will neuer looke after them, neuer come vntounto them, neuer so much as cast his eye towards them, nor the place where they are: nor shew the least part of his glorious power in that place, to the mitigating of their torment, but will leaue them altogither to the power of the Deuill, and to the comfortlesse presence of damned Spirits, where they shall see nothing, but horrour and confusion, nor heare any thing, but howling and crying and gnashing of teeth, without the least hope of any comfort from God, out of whose presence, they are for euer and euer excluded and thrust out. What a fearfull vengeance is this, that Christ in that day will execute vponupon the wicked persons aboue described? How should the consideration of this, restraine all good Christians from reuenging their owne quarrels vponupon the enemies of the Gospell, though they had neuer so much power to do the same? For can a Christian heart desire a greater vengeance then this, vponupon any how wicked soeuer, and what wrongs soeuer they had done them? If God should giuegive vp our enimies into our owne hands to do with them p. 58what we would, would we if we could, be more auenged of them, then Christ will be for our sake? Certainly it is not possible for the most malicious curser and banner that euer was, to desire a greater vengeance then this. How wonderfull malicious then are all such, as professe that they beleeue thus much, & yet thinke it not inough, vnlesse they also may adde something more vntounto this vengeance? It is a world to see how Christians vponupon eueryevery trifling occasion, are ready to flie at the faces of them which trespasse against them, and against the expresse will of God, to reuenge their owne causes, as though either they did not beleeue, that Christ would execute any such vengeance vponupon them, or that if he would, yet that it were not vengeance inough for any trespasse committed against their persons. Whensoeuer therefore any enemies of the Gospell, shall offer wrong vntounto vsus in words or deeds, let vsus leaue the reuenge to this Iudge, who will either in this life make them repent it, (yea more repent it then we could make them, though we had power to hang them for it) or else he will make them eternally to rue it in the world to come which is a greater vengeance, then the most spitefull and malicious stomacke that euer was (if he knew or beleeued what it was) could wish vntounto him, he hateth to the death. If a man for some pettie trifling wrong done vntounto any of vsus, should by the Magistrate be cast into prison for our sake, there to be reserued till the generall Assises, then to be hanged without any hope of pardon, except he yeelded full satisfaction vntounto vsus, p. 59as much eueryevery way as we would require, would not this punishment content vsus? Would we not (if we had any good nature in vsus) be grieued that he should for our cause suffer so much? Were we not monstrously malicious, if notwithstanding all this, we should desire to be farther auenged of him, by reuiling and beating him in the prison, by misvsing him in his wife, children, goods, and good name, all that we can? There is not (beloued) any man, that doth offer vsus the least wrong, but Christ our Lord, doth thereupon binde him by stronger bonds, then if he were in fetters or stocks, to be forth comming at the great day of Doome, and then purposeth to be reuenged on him, in the extremest manner, euen with eternall destruction, from the presence of his face, except he truly and vnfainedly repent. And is not this inough to content vsus? Are our hearts so full of rancor and spite, that notwithstanding that we know and beleeue thus much, yet we cannot be quiet in our mindes, except we our selues also flie vponupon him that hath wronged vsus, euilly intreating him in words and deeds? Should it not rather pitie vsus, to consider, that for our sake, and for that he hath done to vsus, he should be in danger, to be eternally damned in Hell? Let this malice be far from all Christian hearts, and that it may be far from ours, let vsus often meditate vponupon this first end of Christs comming to iudgement.

p. 60VERS. 10. When he shall come to be glorified in his Saints, and to be made wonderfull in all them that beleeue —

IN these words are contained the second end of Christs comming to iudgement, which is the glorifying of his Saints. The violence of his rage and furie against the wicked, doth not make him forget his grace & louelove to the godly, but the more he shall in that day manifest his wrath and furie against the one, the more shall his wonderfull grace and louelove breake forth towards the other.

To be glorified in his Saints, and to be made wonderfull in them that beleeue, is in such a manner to glorifie them, that all the world shall wonder and be astonished at that vnspeakable glory, wherewith he will glorifie them, and in their glory, glorifie himselfe But what! Will not Christ also be glorified and made wonderfull in the damnation of the wicked? Yes, out of all question, the Lord shall reap wonderfull glory in the vengeance that he shall execute vponupon them. The wrath of Christ shall be a wonderfull wrath, the torments and iudgements inflicted vponupon them shall be wonderfull; men will then wonder, and be astonished with wondering, that that God, who in this life hath shewed himselfe so patient and gentle vntounto sinners, should be so exceedingly wroth with them: the wicked themselues will wonder at his furie, and happily at their owne gracelesse folly, in despising the meanes of their p. 61owne Saluation: the godly shall wonder at the most glorious iustice of God, and magnifie him for the same: yea the confusion of the wicked in this day, shall be one part of that glory whereby the Lord will be made wonderfull in his owne Saints. For, for their sake, & the wrongs that they hauehave offered vntounto them, shall their iudgement be the heauier; but there will be incomparable more cause of glorifying God, and of wondring at the glory of his Maiestie in the Saluation of beleeuers: for alas, the wicked in that day, shall hauehave but their deserts: but this is the wonder of wonders, that the Lord should bestow such infinite and exceeding glory, vponupon those that beleeue, without the least merit on their part: yea when on their owne part, they hauehave deserued the same vengeance, that is inflicted vponupon the reprobate. What a glory must this needs be vntounto Christ? How shall it fill the mouthes of all the Saints and Angels in heauen with the praises of this God? How shall the Saints seeing their owne glory, and the glory one of another, wonder at their owne glory, wonder at the glory one of another, and wonder at the incomprehensible louelove of God towards them therein? How shall the Potentates and great Princes of the earth, that hauehave despised and trampled vnderunder their feet in this world, the poore seruants of Christ, now wonder at their glory? How shall all the Deuils and damned reprobates, to their greater torment, wonder and be amased thereat? Oh how wonderfull shall the Lord be in this day, to all the world, in that glory, p. 62which then he will bestow vponupon his despised and contemned Seruants.

Howsoeuer then the Lord in this world, doth glorifie himselfe by many meanes, howsoeuer he is glorious and wonderfull, not onelyonly in the creation of the world, but also in the generall & particular gouernment thereof: yet in this day, he will exceed in glorifying himselfe, in & by that speciall glorie, that he will then bestow vponupon his seruants. All his glory shalbe their glory, & he will be made glorious & wōderful, by the reflectiō of that wonderful glory which in that day he wil bestow vponupon them.

But what Persons are they that Christ will bee glorified and made wonderfull in? Saints and beleeuers: Saints and beleeuers are all one; A man cannot be a Saint, that is not a true beleeuer: and he doth not truely beleeue, who doth not so beleeue, as that vponupon the same he become a Saint. A Saint then is he, who euen in this life forsaketh his sins, and endeuoureth to serue and please God, according to his owne will reuealed in the Gospell; To beleeue, is in that effectuall manner, to know and giuegive credit vntounto the doctrine of the Gospell, and the promises thereof, as that we are willing to yeeld all obedience therein required, to God for Christs sake; To beleeue, is it that makes a Saint; To be a Saint,Act. 15.9. Iam. 2.…4.18.Acts 15:9Jas 2:4Jas 2:18 manifesteth that a man beleeueth; That beliefe is no beliefe that makes not a Saint; That Saint is a Deuill that doth not beleeue. Will any of vsus then (beloued) be assured, whether in that great day, we shall be amongst the number of them that Christ will bee glorified in: wee must p. 63examine our selues, whether we be Saints and beleeuers, whether we be beleeuing Saints, and holy beleeuers; doe we giuegive no credit to the Gospell? Doe we wilfully disobey the same? Doe we delight in prophanenesse, and such like sinnes, contrary to the doctrine of the Gospell? Cannot the voice of Christ in the Gospel, either by threatnings or promises, restraine vsus from vnholy and vn-saintlike courses, from our prophanations of the Sabboth, our blaspheming, drunkennesse, scurrilitie, maliciousnesse? &c. Are we scorners and deriders of them that refraine from our ouer prophane courses? Doe we despise and hate and persecute, as much as lieth in vsus, the most effectuall meanes whereby men become Saints and beleeuers? If we be such, (as it is to be feared that some of vsus are little better then such) the Deuils and damned wretches in hell, hauehave asmuch cause as we, to hope that Christ will be glorified and made wonderfull in them; Neither can we (so long as we remaine such) expect that the Lord in this day, should any otherwise be glorified, and made wonderfull in vsus, then in the Deuill, and all reprobate persons.

This doctrine being beleeued, will be a meanes of much comfort to the afflicted and persecuted Saints of God; It is a matter of great humiliation vntounto them in such times of persecution, to consider how the name of God is dishonoured and prophaned by the Enemies of the Gospell, and how they insult and triumph ouer Christ, and his holy ordinances; It grieues their soules and humbles them often, vntounto the very dust, that Christ will no p. 64more shew himselfe in his owne causes. Also, the consideration of their owne weakenesses and infirmities, which in such times they cannot hide, (whereby they are often a reproch and dishonour to Iesus Christ, and a meanes of triumph and glory to the enemies of Christ) doth much dismay them; but the more Christ suffers himselfe to be reproched, and dishonoured in his Saints in this life, and the more the wicked do glory and triumph ouer their basenes and infirmities, the more will he to the wonderment of all the world glorifie them, and glorifie himselfe in them; that which he withholds in this life, he will pay with infinite vsurie and aduantage in this day, if we can patiently wait vntill then. And thus much of the description of the day of Doome, into which the Apostle for the further consolation of this persecuted Church did digresse.

— Because our testimonie was beleeued of you in that day.

Here the Apostle returneth againe to that point, which a litle he digressed from: for hauing in the beginning of the seuenth verse, affirmed thus much in effect; That it was righteous with God, that they which were molested and troubled by wicked men for the Gospels sake in this life, should rest with the Euangelists and Apostles in the life to come; he here rendreth a reason thereof; Because our testimonie was beleeued of you in that day. By their testimonie, he meaneth the doctrine of the p. 65Gospell which they preached, the substance where of, is contained in their writings. This is it they testified of, and the testimonie they giuegive thereof, ought to be the ground and foundation of eueryevery Christians beleefe. There is no other doctrine of Saluation, that a Christian ought to beleeue, but what the Apostles and Euangelists giuegive testimonie of; That which hath not their tongue, or hand, or seale at it, doth not appertaine to the Christian Faith: yea, if our beliefe of the principall parts of the Gospell, be grounded onelyonly vponupon custome, heare-say, or tradition from our Auncestors, and not vponupon their testimonie, it is but a fansie and no sound beliefe, no, though we should giuegive our bodies to the fire, to be burned for the same.

Would we then be sure (whatsoeuer betide vsus in this life) to rest after this life, for euer and euer with the Apostles, and be partakers with them in that glorious estate, that we perswade our selues they are in? Let vsus beleeeue their testimonie, and so farre forth as we beleeue the same, one may be assured to rest with them, and the more disquietnesse and restlesnesse, we indure in this life for beleeuing them, the more we may secure our selues after this life to rest with them: little hope can they hauehave to enter into this rest, whose greatest hope, lies in the beliefe of that the Apostles neuer gaue any testimony vntounto. The superstitious ignorant Papist lookes to rest with the Apostles, for going on Pilgrimage, for his worshipping of Saints & Angels, for his praying vntounto our Lady, for his whipping of himselfe, for his praying for the dead, for forbearing p. 66to eate flesh vponupon Fridayes and Saturdayes, and such like will-worship; whose testimonie doe they beleeue herein? Not the Euangelists and Apostles; They no where giuegive any testimonie vntounto any such matters,C…l. 2.20.21.22.23.16. Mat. 15.9.Matt 15:9 but rather testifie against them; The like may be said of others, who though in words they professe, that they beleeue the doctrine of the Apostles, yet in their deeds they giuegive the lie thereunto, so liuing, as if that which the Apostles hauehave preached or written, were but so many fables; To goe no further, we hauehave heard the Apostle testifie in this very place, That in the latter day, Christ will come in flaming fire to render vengeance vntounto them that know not God, and obey not the Gospell of Iesus Christ; would we not, if we did beleeue this testimonie, striue by all meanes to attaine vntounto the knowledge of God, & to yeeld all due obedience to the Gospell? Would we please our selues (as we doe) in ignorance of God, and purposely continue in disobedience and rebellion against the Gospell, if we did beleeue this testimonie? It is not possible; Well, we must know, that we must neuer looke to enter into rest, with the Apostles, so long as in this manner we shall refuse to beleeue their testimonie. And thus much of the second part of the Apostles Consolation.

VERS. 11. Wherefore we also pray alwayes for you —

THe third part of the Apostles consolation followeth, wherein; First, he certifieth this p. 67Church, that He, and Siluanus, and Timothie doe alwayes pray for them; i. doe daily in their ordinarie and extraordinarie prayers remember their afflicted state vntounto the Lord, and become humble and incessant suiters and suppliants vntounto Christ Iesus for them. And was not this (thinke we) matter of great comfort vntounto them, that such Worthies as these, so deepe in grace and fauour with God, should so take their afflictions to heart, that they should become daily, and continuall petitioners vntounto God for them, neuer giuing the Lord any rest, vntill he should heare them and grant their requests? If poore oppressed subiects, that should indure daily wrongs and molestations from great men, should be assuredly certified of this, that some speciall Fauourites about the King, did take notice of the wrongs, and iniuries that were offred vntounto them, and did daily sollicite the King to releeue them, would it not be a great matter of comfort vntounto them? would they not conceiue hope, that at length they should hauehave some remedie against their oppressors? Much more might these poor persecuted Saints in this Church comfort & hearten themselues in the midst of all their miserie, to consider that they had such continually to supplicate for them, who could preuaile as much with God, as if Noah, Daniel, and Iob should hauehave stood vp, and hauehave intreated the Lord in their behalfe, especially seeing they could not be ignorant,Iam. 5.16.Jas 5:16 but that the prayers of men so faithfull, must needs preuaile exceedingly with God.

p. 68First in that Paul (to the end that he might comfort them) certifieth them that he prayeth for them; it sheweth that himselfe was perswaded, that they were the better for his prayers, and that he assured himselfe, that they so esteemed themselues to be. Though therefore it should be farre from Christians, to be proud and conceited of their prayers, yet we cannot pray either for our selues or others with that earnestnesse and feruencie of spirit that we ought, except we esteeme our prayers certaine and sure instruments of blessings vntounto others. And this should be the solace and ioy of eueryevery poore Christian soule, that thirsteth after the good and welfare of his neighbour, that though we be not able to do them that we louelove and wish well vntounto, any other good, yet we may pray for them, and in praying for them, we shall do them good worthy thanks. Let vsus further learne, not onelyonly to esteeme well of our owne prayers for others, but of the prayers of others for our selues: let vsus make no question but that we fare the better for the weakest prayers, that proceed from a faithfull and good heart; let their hands be deare and precious vntounto vsus, that are lifted vp vntounto God for vsus. We dearly affect (if we hauehave any good nature in vsus) those which in our necessities will speake a good word for vsus to our Superiours vponupon Earth: how deare then should they be vntounto vsus, that in our miserie speake vntounto God in our behalfe?

Secondly, let no man thinke himselfe too good to pray & that continually for the poore distressed p. 69Saints of God. Wert thou as good as Paul or Peter, as great as Solomon or Dauid, it will become thee to begg at the Throne of Gods grace for thy poore brethren; yea the better thou art, and the worthier in the eyes of God and man, the better will this dutie become thee, and the more fitting it will be for thee to performe the same. For the more that a man is in grace and fauour with God, the more he ought to be humbled with the sense of his brothers wants, and should the more vse that interest which he hath with God for their releefe. And as no man ought to thinke himselfe too good to pray for his brethren, though he were as good as Paul himselfe; so ought none, how holy soeuer, thinke themselues too good to be prayed for. What a worthy Church was this? How did Paul magnifie it? yet, it stood in neede of continuall prayers, and Paul for their comfort tells them, that he doth pray continually for them, whereby he declareth, that they desired the same; yea, Christians the better they are, the more they see their owne wants, and the neede of the prayers of others. How often doth Paul himselfe beg the prayers of the poore Saints for himselfe? See for this end Rom. 15.30, 31. and the third Chap of this Epistle and the third verse; of which matter I shall hauehave more fit occasion to intreat vponupon that place.

Thirdly, all Christians (after the example of Paul in this place) should in all their prayers be in a speciall manner mindfull of those Christians, that are vnderunder the crosse, whether by persecution, p. 70or any other tribulations, as this Church was at this instant. Oh beloued, we should euer carry them in our bowels and hearts, and neuer come into Gods presence, but we should hauehave them in our mouthes, and commend their estate vntounto God. For no persons are in so great danger as they, none feele the want of our prayers so much as they, none reap so much fruit and comfort by our prayers, as they. Litle know we (beloued) how much good we may doe them by our prayers. Though we cannot by our prayers pull downe visible and sensible vengeance, vponupon the heads of their persecutors, though we cannot by meanes of them, open the prison gates, and shake off their fetters, or turne the hearts of their enemies and them that molest them, yet some blessing or other we may be assured to procure vntounto them. For either the Lord, by this meanes will in his good time remoue the crosse, or mitigate it, or giuegive comfort in it, or strength and patience to beare it, or not suffer them to fall so greeuously vnderunder it, or bestow some better grace vponupon them, then that which the crosse depriueth them of; we may presume, that some way or other, they shall fare the better for our prayers, and that they shall neuer returne vntounto vsus in vaine. And therefore, if there be any bowels of mercy and compassion in vsus, towards them that are in distresse, it should moue vsus euer to remember them vntounto God, neuer to go to God in prayer, but to carry a minde with vsus deeply possessed with their miseries, that the Lord may see it, and euen in pitie and compassion towards vsus, may shew p. 71some pitie to them, as it is his nature so to doe.

Fourthly, it is the dutie of Christians, not onelyonly to obserue a constant and perpetuall course in prayer daily, but in those prayers, not to remember our selues onelyonly, but our brethren also; and in those prayers which we make, we must not looke to receiue the grace, either vponupon our first asking, or for once asking; no, though our prayers, were neuer so faithfull and feruent, and though we were neuer so great in Gods fauour: but we must waite the Lords leisure, and craue againe and againe; yea continually, for that grace which we desire, either for our selues or others, and neuer cease praying vntill we hauehave obtained it, or that the Lord hath euidently declared, that it is not his will to grant it vntounto vsus: and though for many weekes and moneths, and yeares togither, we hauehave bin suiters vntounto the Lord, and giuen all attendance at the gate of his mercy; though we hauehave daily renewed our suite, and continually put the Lord in remembrance thereof; though we hauehave others also (were they Prophets and Apostles) daily for many yeares togither suing for vsus, and yet we hauehave receiued no answer from God, yet so long as God doth not flatly denie our request, and doth not forbid vsus to make the same, let vsus not thinke much to waite the Lords leisure, but let vsus still in hope daily renue our suits vntounto him, for in so doing, we shall be sure in the end to be no loosers, by waiting the good pleasure of God.

p. 72— That our Lord would make you worthy this Calling.

Secondly, for the further comfort of this Church, he setteth downe the speciall matter and contents of his prayers, containing 3 petitions.

The first petition, (according to the true meaning thereof) is this, That as the Lord had vouchsafed them this honourable Calling to be Christians, and had giuen them grace, euen to suffer for Christ, and therein giuen them a pledge of their eternall glory with Christ: so it would please the Lord to direct them, and in that mannar to be present with them, especially in these times of tryall and persecution, that they may approue and shew themselues before God and men, to be worthy Christians, and that they may not in word or deed, through frailtie and infirmitie, doe any thing that may blemish and staine their profession, or that may be vnbeseeming or vnworthy the name of Christians. He doth not then so much intreat the Lord, to free them from trouble and persecution, and to deliuer them from their enemies, as that they may acquit and behaue themselues worthily and valiantly, as it becommeth the souldiers of Iesus Christ. A prayer very necessarie for such times and persons. Our experience will serue to teach vsus, how many Christians in time of peace and prosperitie, hauehave made a worthy and glorious profession, which in time of persecution and troubles hauehave discouered much vnworthinesse; yea p. 73many for a good time, hauehave in the midst of many tryals shewed themselues worthy Confessors, who yet in the end hauehave fallen grieuously, & hauehave therein exceedingly blemished their profession. It is not therefore sufficient for men to be Christians, but they must endeuour to be worthy of that Calling, that is, to be worthy Christians.

The worthines of a Christian consists in these points.

1. When he doth not satisfie himselfe with a verball profession of Christianitie (as most Christians vse to do) but is a Christian in practice,Iam. 1.26. & 2.14.18.Jas 1:26Jas 2:14Jas 2:18 and when he striues that his practice doth rather exceed his profession, then come short of the same, and that in the eyes of the very enemies and persecutors of the Gospell.

2. When a man prizeth this Calling aboue all other Callings, honors and dignities whatsoeuer, making no reckoning or account of them, when they any wayes crosse or disgrace this, but with Paul counting all things losse for this gaine, more respecting his dutie to Christ, then to Father, Mother, Wife, or Children. This is to be a worthy Christian, especially when he can manifest this affection in the midst of persecution.

3. When men striue after perfection in Christianitie, and are not content to be halfe Christians, like Agrippa, Act: 26▪ 29.contenting themselues with a mediocritie and indifferencie in Religion, but eueryevery day striuing to grow and increase in this Calling, and so much the more to striue to grow and increase, by how much the more the enemies of the Gospell p. 74shall go about to diminish and decrease the power of godlinesse in them, when in despite of all Gods enemies, they labour eueryevery day to be better Christians then other, neuer thinking that they are come to a perfection in Christianitie.

4. When Christians labour after all things, that may grace and honour their Calling, and aboue all things auoide those things which may blemish and staine the same, when men so liue, that their Religion doth not onelyonly credit them, but they credit it.

5. To esteeme it their glory and honour, to suffer for it, and to reioyce therein, as the Apostles did, and in that regard, the more they are molested and persecuted for it, the more to cleaue vntounto it, to grow and increase in it, to shine by it, and by and in all the graces that accompanie it,Act. 7.Acts 7 as Steuen did.

6. The more worthy they hauehave shewed themselues, the more to giuegive the glory vntounto God, and to acknowledge themselues the more indebted vntounto him, for their very worthines; for it is that, makes men worthy this Calling, as appeares by this prayer, and the more worthy hee makes vsus, the more in our selues we should be humbled, that of our selues we should be so vnworthy.

For these and such like properties doth the Apostle pray in this petition, which Grace, whosoeuer in time of persecution shall obtaine from God, he shall thereby more vex, disquiet, plague, torment, and confound the enemies of the Gospell which persecute him, then by any bodily reuenge whatsoeuer. p. 75If the Lord should deliuer our wicked enemies into our hands to do with them what we list, if we should make them our villaines and slaues, and put them to the basest seruices and vses that might be, though it might be a meanes the more to humble them, yet nothing in this life can so much torment and torture them, as when the Christians that are vnderunder their hands, do in the manner aforesaid, worthily behaue themselues, and as becommeth them that are called to be Seruants of Iesus Christ. And on the contrary side, if Christians should set themselues to do the enemies of God the greatest pleasure they can, and to minister vntounto them matter of greatest triumph and glory vntounto them, and that which may most flesh them in their wickednes, and hearten them in all their lewd and wicked courses; they cannot effect it by any meanes so soone, as by shewing themselues, whilest they are vnderunder their hands, vnworthy Christians: for this is the top and height of all their desires, to make the Seruants of Christ as vile and vnworthy beasts as themselues. That we may therefore obtaine this Grace at Gods hands, for our selues and others, we must pray for it, yea continually pray for it, as the Apostle doth, especially in time of persecution.

— And that he may fulfill all the good pleasure of his goodnes.

The two other petitions following, concerne the meanes whereby the Lord maketh them, and p. 76all other Christians worthy of that Calling.

This then is the second petition, that God would fulfill or accomplish in them the good pleasure of his goodnes. 1. That to the end they might shew themselues worthy to be called Christians, he prayeth, That the Lord would neuer forsake them nor leaue them, especially in these times of tryall, but as hitherto in his infinite goodnes, he had shewed himselfe a louing God vntounto them, so he would continue to manifest more and more his louelove and good pleasure towards them, not giuing ouer the worke of his sauing grace in them, vntill he had fully accomplished the same, and that they had attained (through the midst of all temptations and discouragements) vntounto the fruit and perfection of their Hope and Faith.

But what need Paul pray, and that incessantly, that the good pleasure of Gods goodnes may be fulfilled? Is there any question, but that God being infinite and omnipotent, will fulfill the good pleasure of his goodnes? What man is there, but he will be sure to hauehave his will, if he be not hindred? But we may as well aske, what neede we hauehave to pray for any thing as well as this, for we know before hand, that there is no good that we can obtaine from God by prayer, but it is the good pleasure of his goodnes, and that before all eternitie, that we should obtaine it, and it is not our prayers, that begetteth this good pleasure in him, but his owne meere free will and disposition. This then is the diuine ordinance of God, that men should pray, and that daily, that the good pleasure of his p. 77goodnes may be fulfilled in them, and by this meanes hath the Lord ordained to conuey vntounto vsus all those graces which flow from his goodnes. So that though we were neuer so certaine, that it is the will and good pleasure of God, to bestow this or that grace vponupon vsus, yet we are to know this withall, that it is his will also, that we should, by our earnest prayers, draw the same from him.

From this petition we may obserue.

1. That all the strength and stay of a Christian (in time of persecution and tryall especially) depends vponupon the good will and pleasure of God: if he do not from it receiue grace and strength of perseuerance, he is gone; he can neuer be able to stand and hold vp his head in the day of trouble.

2. That this good pleasure of God, ariseth not from any goodnes in vsus; but the fountaine from which it streameth, is, his owne meere goodnesse, and therefore it is here called, the good pleasure of his goodnes. Thence onelyonly it is, that he either decreeth, purposeth or willeth any good vntounto vsus: yea this good pleasure of his goodnes, is the cause of all that goodnes and worthinesse whatsoeuer is in vsus. God doth not manifest to a Christian, his good will and pleasure towards him all at once, but by certaine degrees: neither are the first beginnings of that grace, which flow from the good will and fauour of God, sufficient to support a Christian in persecution, but the Lord must adde grace vntounto grace, and strength vntounto strength, vntill he hauehave fulfilled all the good pleasure of his p. 78goodnes. And therefore in such times, we had neede so to behaue our selues towards the Lord, that he may multiply, increase, and bring to perfection, the worke of his good pleasure and goodnes in vsus. We had neede then to beg and craue it at Gods hand, and rest vponupon it as our onelyonly hope, which if we can do, no doubt but that the more, the enemies of God shall accomplish the lewd pleasures of their wickednes vponupon vsus, the more we shall feele God, fulfilling the work of his good pleasure in vsus, which will more strengthen and incourage vsus, to be constant in the Faith of Iesus Christ, and to suffer for it, then if we should receiue speciall incouragement, & applauses from all the Saints in heauen and earth.

— And the worke of faith in power.

The third petition is, that God would fulfill in them the worke of faith with power, which is another speciall meanes, whereby they may become worthy of the Calling aforesaid: yea, and whereby the Lord doth accomplish in them, the good pleasure of his goodnes.

There is no doubt or question, but by Faith here he meaneth, iustifying or sauing Faith, that very kinde of Faith, which formerly he said did superabound in them, and was exceedingly increased.

Learne we briefly from hence.

1. That there are degrees of Faith, and that not the beginnings, but eueryevery degree of Faith is the p. 79worke of God, yea one of the most powerfull works of God. So that it is no more in the power of man to beleeue, or in beleeuing to increase his owne Faith, then it is to climbe vp to heauen. Faith and eueryevery degree thereof, is wrought onelyonly by the finger of God; and our natures are so incapable of it, that God is faine by a diuine and almighty power, to imprint eueryevery part and degree thereof in vsus.

2. Though we had made neuer so great proceedings in Faith, yet we can neuer in this life be said to come to that perfection in Faith, but that we shall hauehave need to make this prayer vntounto the Lord, to fulfill in vsus the worke of Faith: yea, the more our Faith is growne and increased in vsus, the more we shall desire still the perfection thereof. This Church (as we heard) is commended by the Apostle, for that their Faith was exceedingly increased, and yet the Apostle prayeth continually for them, that the worke of Faith may be fulfilled in them. So that though we had neuer so much Faith, yet we shall need more and desire more; and it is a fearfull signe, that those hauehave no Faith in them, which think they hauehave so much, as they need no more, despising all those meanes, whereby their Faith may be increased.

3. Faith is the most necessarie good, that Christians in time of persecution, stand in need of. By our prayers to free them from persecution, or to inchaunt their bodies, that they could feele no paine nor hurt, either by sword or fire from their wicked persecutors, were not to obtaine so great a p. 80grace for them, as the accomplishment of their faith. For faith doth supply whatsoeuer is needfull to giuegive a Christian strength and comfort in persecution. By it not onelyonly the fiery darts of Sathan are quenched, but the swords and speares and darts of all the wicked Tyrants in the world are so blunted and dulled, that though they pierce, yet they cannot hurt, the partie that is armed therwith. It is an inchaunted shield, that can beare of the most mortall blow: for the more we shall suffer for Christs sake and the Gospell, the more by faith we shall be secured and assured, of a blessed reward that shall infinitely surpasse in worth and weight, any thing, which either we shall, or can possibly suffer in our flesh by the hands of wicked men. Faith, will make vsus to see, that it is an aduantage and gaine vntounto vsus, to lose for Christs sake, and that the greater things that we shall forgo and part with, the greater benefit it shall be for vsus; and that the more we shall suffer for him (though to the death) the more we shall be glorified with him. Read the 11 to the Hebrewes, and consider the power and vertue of Faith, how through it, Christians hauehave endured mockings, scourgings, bonds, imprisonment, stoning, the racke, and would not be deliuered, that they might receiue a better resurrection. Heb. 11.35, 36, 37.

p. 81VERS. 12. That the name of our Lord Iesus Christ may be glorified in you, and yee in him, according to the grace of our God, and of the Lord Iesus Christ.

THese words containe the maine ground and reason by which he moueth the Lord to grant the former petitions, and by which he perswaded himselfe, and conceiued hope that the Lord would grant the same vntounto them. For by this meanes, Christ Iesus should receiue glory and honour by them, in the very face of his enemies; and they againe, through the free fauour and louelove of God, should be glorified in him.

Whence we may learne,

1. That this holy intent and desire here specified, is a speciall meanes to moue the Lord by prayer to grant the former requests: and that the Graces in the former petitions, are the meanes, whereby the name of Christ is glorified in vsus, and we in him; and that being destitute of the former graces, specially in time of tryall, Christs name shall be dishonoured by vsus, and we shall pull shame and dishonour vponupon our selues.

2. The first and maine scope of a Christian, is to glorifie the name of Christ, and not to looke to be glorified in Christ, but in and through his owne glorifying of Christ; yea we are to desire the glory of Christ, when it seemes to fight against our owne glorification in him, as Moses did, Exod. 32.35; and Paul, when he desired in the affection he p. 82did beare to the glory of Christ, to be Anathema for the people of the Iewes. We may, and we ought to desire to be glorified in Christ, but we must first desire and indeauour, that Christ may be glorified in vsus, and receiue honour in our seruing and worshipping of him.

3. Though God be neuer so glorified in vsus, and though our glory in him is a consequent of our glorifying of him, yet our glory (as appeares here) comes not of any merit of ours, but of the meere grace and fauour of God, and of our Lord Iesus Christ. So that when we hauehave brought all the glory we can to the name of Christ, if God in Christ were not gracious and mercifull vntounto vsus, we should not for all that be glorified in CHRIST.

And thus much of the third part of this Epistle.