an Idolater turne thy backe on an Idoll Thou makes an Idoll to thee of thy foull affection as murther theft adulterie vvhen thou obeyes them turne thy back on these Idoles Many thinkes to come to God in an instant vvith his Idole in his armes they vvill present to God prayers vvith the Idoll in their bosomes as Rachell would come dovvne from Padan-Aram and vvorshippe God but she keeped her Idoll No be not deceiued if thou leaue not the Idole behinde thee vvhither it be an Idole in deede or a foull affection that thou settest vppe in the rovvme of God I discharge thee of the Connention of the Sanctes of God for thou scornes him and one daye he shall be auenged on thee for it Turne thee therefore from that vvicked Idoll or else byde away Nowe followes the second part of the conuersion It is not eneugh to turne from an Idoll a false dead stocke vvhich is nothing but the inuention of thy ovvne braine Paul to the Corinthians calâ—es it nothing 1. Corinth 10. 19. but thou must turne to the true God Turne thee from Sathan to God Alas filthie creature whome to will thou turne thee if thou will not turne thee to thy ovvne Redeemer The lesson is It is not eneugh to turne from an Idole except thou turne to the true God of glorie the liuing God Brethren many men hes bene deceyed with this Amongst the Nations there were many who would scorne Iupiter condemne Apollo as Diogenes but they turned not to God but turned to plaine Atheiseme So there are many in these dayes who will mocke all the vanities of the Masse and yet for all this they will abyde Atheists and all Religion will be alyke to them Is he amongst the Papists he will scorne them amongst the Protestants he will scorne them also This is an euill sort of men Except thou be of mynde to â—mbraâ—â— the true God holde thee with thy Idoll be a Papist still an Atheiâ—t is most wicked and most dangerous for the scornes all men He is worse then an Idolater and he can not eschew a judgement For the Histories recordes that God oft-tymes hes punished euen the verie contâ—mners of the idoles that is such as preased to blot out of their heartes all sense of the Godhoode Learne here in these words that miserable estate that men lay into before their conuersion The Thessalonians what wer they before Paul came among them dead in sin dead in lustes without any sight of God or saluation I shall tell you how all mens sonnes euen the Kings sonnes are borne so that we haue no cause to glorie in our selues When he is borne first and comes out of his Mothers vvombe the backe of him is to God and his face to the Deuill and the burning eye of God is vppon him No infant vvhat estate so euer hee be is borne otherwise his face is to Hell his backe on God his Redeemer and thee seede of hatred vvith the gall of bitternesse against God in his heart and if hee remaine in nature there is no day he liues but there is in his heart some augmentation of the hatred of God Now in the meane tyme the eare of him is ay pulde the light of reasone beginnes not so soone in him but the conscience will round in his eare there is a God that created this world and oft he will looke ouer his shoulder to get a blenk of that God his Creator and seeing him faine would he be quite of that Creator and of that sight of God that reason chalenges his soule with looke to this our nature fy on them that begins to extoll this nature in their doctrine yet he can not be quite of the sight of God and he findes that nature pushes him to seeke a God And then he saieth seeing I can not be quite of God I shall make to my selfe a God and then he will change the glory of the true God in the Image of a foure-footed beast c. Rom 1. 23. Then the Lord seeing this malitiousnesse in the heart of man who sees a God and will not see him he putteth out his eyes geues him ouer to a reprobate sense and minde without all judgement the Lord makes him both blinde and wod as a blinde bodie running like as he were mad and waits not what way for he that is an Idolater is by nature a wod wauering bodie and all his race in that broad way adulterie murther and all other vices and â—unne where he will Hell is the end of his running Looke then to this nature that we are borne in it is worse nor I or the tongue of any man can expresse Then how is this matter remedied when the blinde man is running on in his fury there ryses a noyse that followes him see the mercie of God! what manner of noyse is this It is the voice of the Law crying ô miserable bodie Manner of conuersion thou art condemned Hell is thy lotte and portion and this begins to awalk him a terrible walking Now if God let him alone in this manner desperation would be his end But if it pleases God to haue mercie on that catiâ—â—e there followes an other sweete voice alas no other thing see I in Scotland but damnation if the Gospell be remoued This cry is out of the Gospell with 〈◊〉 the Baptist Sinner repent thee turne thee to the Lord Christ and thou shalt â—inde mercy The voice of the Euangell There is the cry of the Gospell Thy sinne shall be forgeuen thee thou shalt be safe Dâ—eth he heare this if the Lord be powerfull vnto him he will turne himselfe immediatlie about and looke with his face to that God and Christ with such a joy and mourning that no tongue can expresse it A joy beginnes in the conuersion because of Gods presence assuring him of the remission of all his sinnes a sorrovve beginnes because of the offending of God in tyme bypast So I crye this day Beleeue in God miserable men and ye shall finde mercie And if the idolaters in our North-countrie were heere I woulde crye to them Fy on thee idolater that hast runne on so long in diuelish wayes turne you from your idolatrie and vvicked nature to the veritie of the Gospell of Christ and you shall be saued but if you turne not damnation shall ouertake you and thou shalt be casten in vtter darknesse vvhere there shall be nothing but vveeping and gnashing of teeth The Lorde saue out of their vvicked and detestable companie all them that in their heart longes to see the most comfortable countenance of their blessed Sauiour Iesus Christ and the Lord concurre by his heauenlie Spirite vvith the Gospell that is preached that wee may be all in tyme conuerted thereby and see God in Christ and serue him in this life that at last we may haue the full sight of his face for euer AMEN THE FOVRTH LEC. TVRE VPON THE FIRST EPISTLE OF PAVL
as it were in a mirror I may see or thou may see Christ comming to judge the world to render to euery one according to their deserts for looke how I or thou may reason When I see a person troubled for righteousnes sake I will conclude here is an innocent man here are godly people troubled wrongously therefore of necessitie there must be a judgement wherein all ods must be made euen I looke certainly for a judgement to come God cannot be God if there be not a judgement wherein he shall be anenged for the wrong done to this man I will not conclude a particulare and an earthly judgement I will not say when I see a godly man troubled therefore the troublers of him shall be plagued ere they go off the world it is ouer high Indeede the Prophetes of olde had this reuelation but it is ouer high for vs because experience in all ages hes proued that some of the greatest persecutors hes died in peace and no visible judgement hes ouertaine them heere But this I am sure of when I see godly men opprest I may say there shall be a day of generall judgement vvherein God shall be anenged of the persecutours if repentance interceede not Novv vvold ye knovv any token that Christ shall come againe and put an end to the vvorld and that there shall be a generall judgement Looke if ye see or heare tel that the godly and innocent are troubled in the world take that for as sure an argument as can be that a generall judgment shal be And as surely as the master is comming after the forerunner as surely shall the general judgment come after the suffring of the godly they must dravv on a judgment and at the last they must draw Christ out of Heauen to take vpon him the place of a Iudge to rander to euery man according to his doing Now another thing He comfortes them taking his reason from the generall judgement he telles them there shall be a terrible judgement when a terrible judge shall come and sit downe in a judgement seat What comfort is this Ye see many vvill shake and shudder when they heare of it and faine would desire neuer to heare of it It is true the promise of the generall judgement will neuer comfort the wicked and they that troubles others the more that they heare of it the more will they trimble and shiuer But it is as true that the most comfortable voice they that suffers wrong can heare is the hearing of the comming of Christ in that latter day and it is the matter of patience it vvill make them ly vnder affliction with exceeding joy the thought of the comming of Christ giues patience in all troubles and this may be found in experience the cheefe joy of the godly is the remembring of Christs comming It is not mens judgement their absolution and condemnation that we should stand vpon What cares me if all the world would absolue me if I be condemned by God And againe vvhat careâ— me if all the vvorld condemne me if God absolue me It is not mens absoluing or condemning that bringes the true joy or heauinesse to the hart but it is Gods absolution and condemnation that will doe this And therefore as thou would haue comfort in that terrible judgment doe well and suffer wrong and byde patiently for surely it will not be long there is such a crying of bloude and such vvronges in this vvorld that truelie in this decrepite age Christ must come shortlie Then this is the first argument of consolation The other is more effectuall I shall touch it Ye that suffers shall be thought vvorthie of the kingdome of God for the vvhich ye suffer He commes nearer as he would say ye haue no cause to trimble and feare ye shall be absoluted from that terrible judgement and ye shall be counted worthie of the kingdome of God The enemies of the trueth gathers of these words that there is a merite and worthinesse for suffering But Paul Rom. chap. 8. verse 18. sayes All this suffering is not vvorthie this vveight of glorie So I answere This worthinesse is not our owne but that which is Christs worthines and properly pertaines to him heere is improperly ascryued to vs for throgh that strate conjunction we haue with Christ he and we are made one and therefore his graces after a sort are ascriued to vs. I hauing Christ may challenge his merite and worthines his graces that he hes conquised as life euerlasting c. to me as euer man might challenge any land or heritage Therefore gather not here any worthines simplie without Christ Alwayes I see the cheefe cause of consolation to the godly that suffers here is not so much that the wicked shall be punished for euer as that the godly shal be adjudged to glory There is the cheefe ground of my consolation Let a man doe all the euill he can to me my comfort is not that he shal be punished at that latter day but that then God shall glorifie me at that latter day Desire not so much the latter judgement that then the wicked may be punished as that thou may be glorified Look Gods purpose he hes appointed this latter day onely to this end that the godly may be glorified The other end of the punishment of the offenders is not the cheefe end for the cheefe end that God looks to is that he may be glorified in mercy It is true he will be glorified in justice but he delytes most to be glorified in mercy He seeks to be glorified in all his properperties in his wisdome power c. But the mercy of the Lord passes all and he seekes aboue all that his glory should shyne in his mercy toward sinners And certainely Christ was sent in the world that his glory should shine in mercy His preaching was to mercy God hes greater glory in sauing one sinfull soule in Christ nor he hes in condemning of millions of the wicked So brethren wonder not that many goes to Hell but wonder that euer a sinner should be safe and maruell more at the mercy of God in sauing of one sinner nor at his justice in the perdition of ten thousands So the mercy of God is wonderfull his power and all is wonderfull but his mercy passes all his properties To him be glory for euer AMEN THE SECOND LECTVRE VPON THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS 2. THESSA CHAP. 1. vers 6. 7. 8 9. 6 For it is a righteous thing vvith God to recompence tribulation to them that trouble you 7 And to you vvhich are troubled rest vvith vs vvhen the Lord Iesus shall shovv himselfe from heauen vvith his mighty Angels 8 In flaming fire rendring vengence vnto them that doe not knovv God and vvhich obey not vnto the Gospell of our Lord Iesus Christ 9 Which shall be punished vvith euerlasting perdition from the presence of the Lord and from the glory of
them the presence of the Lord himselfe to be with them all Last he salutes them and the effect of the saluatation is a prayer for them The grace of our Lord Iesus be with you all Amen So all consistes in prayer Then learne He beganne this Epistle with prayer and salutation throughout the whole Epistle prayer is mingled Now in the end he multiplies prayer What meanes this Euen this that in vaine is all doctrine exhortation admonition and precept whatsomouer all preaching is nothing except the Lord by his Spirit worke inwardlie in the harts of the hearers all is nothing but vvinde except he moue their affections Now the way to obtaine this inward and secreete operation of the holy Spirite is oft-tymes to turne to God by prayer beseeching him to be povverfull and to joyne his Spirite vvith the vvord and to joyne vvorking vvith speaking And therefore hovv oft so euer we teach and ye hear the hart and eye should be lifted vp and set vpon him who hes keeped Spirit and power in his owne hand to giue as he pleases No man can giue you it neither the Preachour nor no Angell can giue you it It is onely in the hand of God and Iesus Christ to giue thee Spirite and povver and to joyne vvorking vvith speaking And therefore the eye in preaching should euer be set on Christ The Pastour should pray and haue his hart aboue to dravve dovvne grace to himselfe and the people that the vvord spoken may be effectuall in the hart othervvise preaching and all hearing is in vaine Now to come to the words The first thing he prayes for and wishes is peace The Lord of peace sayes he giue you peace for euer and euery vvay The thing then he wishes is peace that is quyetnes rest and tranquillity concord agreement all these words expresses the meaning of the word Peace The contrare is vnquyetnes What peace is dissention c. This Peace is the blessednes felicity happy estate of Christs kingdome which is his Church both in earth and Heauen And all the graces we haue in Iesus Christ tends to this end that his subjects may liue in peace quyetnesse and joy for euer and that shall be the end when we are in Heauen peace and joy for euer Ye see the happy estate of a worldly kingdome what is it When men liues in rest and enjoyes peace and quyetnes that is the happines of a worldly knigdom therefore in the 1. Timot. 2. 2. he commaundes prayer to be made for all men For Kings and superiour povvers To what end Euen to this same end that vve may liue a peaceable and quyet lyfe Euen so the blessed and happie estate of Christs kingdome is an heauenlie peace concord and quyetnesse And therefore Rom. 14. 17. he makes this peace to be essentiall to the kingdome of God that he defines it by this peace saying The kingdom of God is righteousnes peace and ioy in the holy Ghost This Heauenly peace is onely in Christs kingdome in his Church in Heauen and earth And the subjects of the kingdome of Iesus Christ are onely they that enjoyes this peace here and after this life for euer for without the Church of Christ there is no true peace If thou be no subject in his kingdome thou hast no rest no true peace for there is no true peace for the vvicked sayes the Prophet Esay 57. 21. If thou be of that number that is without the kingdome of Christ no peace for thee and the end shall proue thou hadst neuer true peace in this world Now to go forward He craues that it may be giuen to them Then Peace the gift of god it is a gift Heauenly peace is the gift of God thou hast it not by nature None is borne with peace but with warre and inimitie by nature all are borne with dissention strife and debate there is no heauenly peace by nature And the whole lyfe naturall what is it but a continuance in war debate and strife first against God next with thy selfe and thy owne conscience And againe a strife against the Angels in Heauen and men on earth and all the creatures of God thou art an enemie to them and they vnto thee vntill the tyme thou attaine to that new birth in Iesus Christ and then by vertue of that birth thou getst this heauenly and spirituall peace for then thou beginst to liue at peace first with God himselfe and next with the Angels in Heauen and men in earth and with all his creatures So looke how needfull it is for thee to haue regeneration for if thou want it thou shalt be at war for euer thou shalt haue no peace But how getst thou it It is a gift And who shold giue it The Lord of peace The giuer of it must be the Lord with dominion and power with command And as vnder his Lordship other things must be so peace must be at his command either to giue it or hold it Now who is this Lord that hes this power of peace and war Who is he that sayes All povver is giuen to me in heauen and earth Matt. 2â— 18. This Lord is Iesus Christ And therefore ere euer he came in this world and tooke on him our nature Esay 9. 6. he styles him the Prince of peace And Paul Ephes 2. 14 styles him peace it â—elfe he is our peace-maker And in Iohn 14. 27. Christ speaking to his Apostles takes on him to be the giuer of peace and sayes My peace I leaue to you and giues you So this Lord of peace is the Lord Iesus Christ who hes in his handes all grace and glorie in Heauen and in earth Yet to goe forward The lords style ansvver able to the grace 〈◊〉 praier Why is it that he makes a choise of this style rather then of any other Certainely this style he receiues here agrees with the petition and thing asked at his hands peace is craued he is styled the Lord of peace what euer we aske of Christ it should be in faith that he hes power to giue it aske iâ— thou peace aske it not but in an assurance that it is in his hand and that he is able to giue it Now this assurance that all is in his hand it cannot be better vttered then by the Name and style we giue him askest thou wisdome say Lord of wisdome giue wisdome askest thou peace say Lord of peace giue me peace askest thou mercie say Lord of mercy giue me mercy So the name and style we giue to the Lord when we craue ought at his hands should be answerable to the grace and mercy we aske for then we vtter our faith and assurance that he hes such a grace and power to giue vs. This hes bene the forme of Pauls prayer and of godly men of old and should be imitate by vs. The Lord hes many styles he is called the Lord of peace mercy and justice the Lord
of glorie There is not a Monarch that prydes himself in honourable styles and names that is comparable with the great Creator the Lord of the world yea set them altogether all are nothing in comparison with him because all are his all grace power and dominion in Heauen and earth is his and therfore look by how many graces his Majestie hes spread it selfe through Heauen and earth look how many graces he hes in his hand to giue so many seuerall and honourable styles may he receiue there is no end of his glory nor no end of his Names from his wisdome he is called the Lord of wisdome from his justice the Lord of justice from his mercy the Lord of mercy from his peace the Lord of peace from his glory the Lord of glory Now to goe forward Tvvo properties of peace 1. It is euerlasting There are two properties giuen to this peace The first It is for euer alvvayes it is not for a tyme onely but for all tymes It is not for this lyfe onely but for the lyfe to come This worldly peace serues but for this lyfe onely but the peace of Iesus Christ serues for the lyfe euerlasting The peace of God is not peace in prosperitie onely but in aduersitie also It is not peace in life onely but in death also And therefore Symen in his song when he had seene Iesus he sayes Novv Lord 〈…〉 depart in peace Luke 2. 29. the seruant of God as he liued in great peace so also departed in peace so this peace lastes for euer And therefore Esay 9. 7. when he hes called him the Prince of peace he sayes the largenesse of his dominion and increase of his 〈◊〉 at and peace shall haue no end his kingdome is an endles kingdome and there is an endles peace in that kingdome I called this peace our blessednesse Now this is the nature of blessednesse it cannot be bounded within any tearms if it be true selicitie bound it not compasse it not within a yeere within twentie yeeres or within a thousand yea within ten thousand yeeres for the nature of true blessednesse is euerlasting And therefore ye see worldly men that places their happinesse in worldly peace will dreame an eternity and perpetuitie to that peace of theirs that neither they nor their peace will haue an end That rich man in the Gospel Luke 12. 19. said to his soule Liue at ease eate and drinke and take thy pastime thou hast store laid vp for many yeeres trow ye not but he thought to liue for euer and thought that that aboundance should abyde with him for euer and so faires it with all worldlings they dreame a rest and peace for euer but the end will proue that they wer dreaming all their dayes Therefore Lord set our harts on that peace of Iesus Christ that lastes for euer This is then the first propertie of this peace of his It lasts for euer The second propertie of it is It is 〈…〉 of vvay It is peace in all respects not in one respect onely nor in some respects onely 2. It is in al respects but in euery respect I shall make this plaine The peace of Iesus Christ is peace in respect of God when our soules standes in friendship with him when we are reconceiled to him by the bloud of Iesus as it is said Rom 5. 1. Being iustified by faith vve haue peace tovvards God Then it is peace in respect of our selues an euill conscience is an euill enemie when thou stryuest not against thy owne affections but satisfies them then thy conscience will let thee get little rest it will ay be accusing thee but when once this peace of Iesus be giuen thee so that thou beginst to be regenerate and to lead an holy and sanctified lyfe then thy conscience rests and thou beginst to enjoy a joyfull peace in thy soule Philipp 4. 7. The peace of God that passes all vnderstanding preserue your harts and myndes in Christ Iesus and Col. 3. 15. Let the peace of God rule in your harts And againe it is peace in respect of the creatures of God with Angels in Heauen with men on earth man is enemie to man by nature then hauing this peace thou art at peace with Heauen and earth man and Angell for all are enemes to thee so long as thou art outwith Iesus Christ we are enemies to them all and they all to vs but being in Christ all things are reconciled to vs in heauen and earth Ephes 1. 10. Col. 1. 20. so in all respects it is peace Looke how many sortes of enimities was as many sortes of peace must be we are enemies to God to our owne conscience to Angels and men yea and that that is most conjoyned to vs by nature be it bloude asfinitie or any other bond if there be no more but nature there is nothing but enimitie the conjunction of man and woman if there be no more but their natural bond is enimity the parents and the children without this spirituall peace of Iesus are at enimitie So looke how many sorts of enimitie there is there are as many sorts of peace and our blessednesse standes in this peace Now looke the nature of it As blessednesse must indure for euer so our blessednes must be perfite If thou hast that peace of Iesus thou must haue it in all respects if thou hast peace with God thou hast peace with all men so far as lyes in thee Rom 12. 18. otherwise thou hast no true peace with God Men oft-tymes beguyles themselues I will haue peace with God will he say and yet I shal be this man or that mans enemie I shall slay him folie folie if thou glorie in debate with man and does not that lyes into thy power to be at peace with all men thou shalt haue no peace with God that thing which the Lord joynes seuere not thou the Lords peace is with al if thou seuere it and pryde thee in enimitie with any thou shalt not haue peace with God nor with thy self What peace hes a murtherer with God or with his owne conscience Aske at him I demand thee ô murtherer knew thou what that peace of God meanes when that bloudie affection raged and caried thee to bloude Thou lookest for friendship with God folie thou art neither at friendship with God nor his Angels nor none of his creatures It is a wonder that the Heauens falles not on thee The earth is thy enemy and it is a vvonder that it swallows thee not vp for al that bloud that thou hast shed on it but once it shall present it to thy damnation if thou repent not This far concerning prayer for peace I goe to the next words The Lord be vvith you all He goes to a deeper ground Before he wished the grace of the Lord Iesus to them Novv he vvishes the Lord himselfe to them the presence of Iesus Christ in his ovvn person not onely that he shall
The Sonne must not bee forgote heere because all grace is geuen in him by the Father in such sorte that if any man will seeke grace without Christ hee shall neuer get it Therefore he who would haue grace let him seeke it at God through Christ that he may receyue it of that fulnesse that is in the Sonne The Iew that will seeke to the Father without the Sonne shall neuer see grace Whom to is this grace and peace wished to the Church at Thessalonica Wherefore Marke this ground Because this Church is ingraft in the Father and in the Sonne by faith Then first I see here there is no grace but from the Father and the sonne and therefore there no wishing of grace to man or woman but from the Father and the sonne who are the fontaine of all grace Againe I see grace mercie and peace pertaines to none but to so many as are in this happie conjunction with the Father and the Son Art thou in the Father Art thou in the son ingraft in him by a liuelie faith Then grace pertaines to thee mercie and peace pertaines to thee Art thou out of him and not ingraft in him by faith Let men wish welfare and peace to thee as they will no grace mercie nor peace pertaines to thee By grace peace is vnderstood whatsoeuer blessings of God that followes on that conjunction and vnion that is with God the Father and the Son Iesus Christ As for exemple Remission of sins Iustification before the Tribunall of God Regeneration clensing of this foull nature peace joy in the holie Ghost life euerlasting all flowes from this conjunction and therfore it must follow that to him who is out of this conjunction with the Father and the Sonne there is no remission of sinnes if thou be not vnited to the Father and the Sonne by faith no saluation no regeneration no life euerlasting no peace for thee all thy peace is false peace and thou shalt curse the tyme that euer thou had that peace Then it must follow that this forme of salutation pertaines not to the Iew this day who is out of this conjunction neither I nor no man can say to the Iew this day Peace and grace to thee from God the Father and from Christ Iesus his Sonne neither pertaines it to the Turke or Pagane who are out of this vnion with God and Christ by faith More then this it will not be the name of any thing that will do the turne there are many that taks vpon them the name of a christian so will seeme to be in the vnion with the Father and the Sonne that in heart haue no conjunction with them But I say to thee it will not be the outwarde conjunction with them in the name of a Christian it will not be the wishing of good dayes and good euenings that wil do thee good except thou find thy hart bound vp in that blessed vnion with the Father and the Sonne Iesus Christ Marke an other thing Learne heere a forme of an effectuall and pithie salutation that the godlie should vse first when the godlie salutes as Paul Siluanus and Timothie when they wishe any thing to thee what wish they Not any thing thou deserues if thou were neuer so holie but free grace without any merite as Paul heere doth then againe they wish it from them that hes this grace in their handes from the Father and the Sonne And last they wishe it to them who stands in the vnion and conjunction with the Father and the Sonne for this vnion will draw down the droppes of grace from the Heauen from Iesus that is full of all grace Therefore Brethren these salutations of the Heathen Gentiles and of prophaine men now are nothing worth they were neuer of valure I will not giue a pennie for Cicero his salutem dicit nor Plato his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because in wishing well they knew not what they wished they called it welfare well doing they knew not grace nor the free mercie of God they knew not God the fountaine of all grace nor Christ his Son from whom all grace flowes they knew not a Church nor the conjunction of the bodie or the members with the head so their salutations were of no value Euen so it is this day with prophaine men who knowes not God nor Christ nor the Church nor knowes not his conjunction their salutations are not worthie a stray all their good dayes and good euenings are deare of right noght for their salutations are only prophaine words and when they are blessing with their mouthes they are cursing in their hearts Now brethren to goe fordward to the next part which containes this congratulation rejoysing together with the Thessalonians for those graces of God which were bestowed on them Ye se the words We giue God alvvayes thanks for you making mention of you in our prayers In this congratulation he rejoyses together with them for the graces the Lord hath showne on them in rejoysing for the graces showne on them he forgets not God the geuer of all grace but in rejoysing with them he glorifies God thanks him for them and so acknowledges al the graces that were in the Thessalonians to flow out of this fountaine he acknowledges their faith their charitie their hope not to come of themselues but to be of God and therefore in rejoysing with them hee geues God the glorie of all the graces that was in them Why should wee not congratulate and rejoise for the graces of God we se in others we are bound to doe it Thou art oblisht to rejoise with him that rejoyses for the graces of God geuen him as if they were geuen to thy selfe Paul sayes Reioyce vvith them that reioyses mourne vvith them that mournes Rom. 12. 15. Wee are bounde when wee see the grace of God in anie people or nation to commend it in them for it is said trewlie vvhen grace or vertew is commended it growes But looke that thy rejoysing thy commendation of men for the grace thou sees in them be to the end that thou may glorifie God who is the Author and fountaine of all the grace looke that in commending of men if it were all the Monarchs in the earth on paine of thy lyfe thou forget not God Looke first vp to the geuer and then to him who hath receyued say not Sir or my Lord I commend you for your good witte and gouernance I commend you for your man-hood and wisdome The flattering Gentiles that knew not God sayes so but thou who art a Christian speake not so to any man but say I giue thanks to God who is the fountaine of all grace for the grace he hes geuen to thee thou hast no good grace no wisdom no manhood c. but that which God the Author of grace hes geuen thee as euer thou would see the glorie of that God who euer thou be haue thy eye first of
East or West South or North Where then should we cast our eye Neither to the East West South nor North nor to any part of this earth but cast thy eye vpward to Heauen Iesus is in Heauen and he shall come from Heauen he is not in the earth and therefore ye see in him that hopes as the hart breakes vpward so will the eye looke vpward the hand the head will be raised vpward as Christ sayeth lift vp your heads Luke 21. 28. so his behauiour will tell thee from whence Christ shall come And againe thy behauiour wil tell that thou hast no hope when thou tends altogether downewards thy face euer towards the earth thy hart moyling in the earth when any man sees al thy care and minde onelie vpon the earth he may say this bodie hes no hope he lookes not for the returning of the sonne of God Then followes Whom he raised from the death meaning the sonne of God the Father raised him I will not insist but so farre onelie as the text will beare me Beleeue that Iesus is raised from the dead and that he is in heauen beleue the thing done past and then hope that he shall come againe first be a beleeuer and then hope he that hopes for a thing to come must be a beleeuer of the thing by gone Fasten thy beleef on the things bygone that Christ died was buried and rose vp by the power of God and ascended to the heauen beleeuing all these things by gone hope shall take hold on things to come but if thou beleeue not these things bygone thou shalt neuer hope that Christ shal come againe to thy deliuerie All these things bygone goe before the thing to come he hes told all the articles of the beleefe ere he come to this cōming of Christ againe therfore thou must beleue these things bygone ere thou hope for Christs cōming Then he brings in a descriptiō of the son of God from his name a Sauior from his office a deliuerer a sauior must be a deliuerer his name bears his office for Iesus must be a sauior of men There are two things joined together Christs comming and our eternall deliuerie when he came first in the world he began with deliuerie and by his death redeemed vs when hee shall come againe he wil make an end of our deliuery there shal be no more sin death Our deliuerie dependes on Christs comming trouble or sorow So al our deliuerie depends so on christs cōming that if he return not we shal neuer be fully deliuered by the contrair Iesus returning of necessitie thou must get a full deliuerance They that looke for deliuerie there is the order of hope their hope is euer first in the comming of Christ vpon the which their deliuerance dependes then in the seconde rowme they looke for their deliuerance They are fooles that look first to be deliuered that is a backward order therefore say I hope Iesus shall come againe and then say I hope to be deliuered ye see in the Reuelation the cry of him who lookes for saluation is Come Lord Iesus Reuel 22. 20. The meaning is When vve desire Christ to come we desire the performance of our deliuerance when we desire Doomes-day vve desire the perfection of our eternall deliuerie and it will not be vntill that day if thou be founde in Iesus thy deliuerance shall then come in the full accomplishment thereof Now from what should he deliuer vs From the vvraith to come Christ deliueres vs from the vvrath to come That is from all paine and vexation All the terrors hell that shall follow on the wrath of that great God that shal be reuealed in that great day for that effectuall wrath of God shall strike in that great day are called the vvrath to come No doubt the Apostle by this word would stirre vp our mindes to looke for a greater wrath then euer was seene in this world there was neuer since the first day to the last such a wrath of God seene in the world as shall be seene in that last day The Lordes vvrath hes bene vttered oft times in great measure since the beginning as in that great deludge in the burning of Sodome and Gomorrha with fire and brimstone in the particulare destruction of manie people and sundrie nations but all is nothing to that great wrath all is but play in respect of that last wrath And therefore they are fooles who measures the greatnesse of the wrath of God by the selie momentaneall afflictions that is laid on men and wemen in this earth Some thinkes God can not powre a greater wrathe nor when he casts a man in great sicknesse when he causes one to be rugged in sunder one part from an other when he causes one to be burnt with fire and foolishe wretches will say What can God doe more to me Knowest thou not that there is an euerlasting wrath in God or euer it light on thee it shal make each member shake in sunder when thou sees it comming down on thee thou shalt cry Mountaines and Hilles fall downe on me and couer me from the wrathe of the Lambe Reuel 6. 16. Againe mercie is not to be measured by the mercie we get heere it is a blasphemie to thinke that God hes no greater mercie to shovv on thee nor he shows here So the greatest affliction that can fall on vs heere is nothing in respect of that last wrath Therefore that last day is called 2. Rom. vers 5. the day of vvrathe There was no day before called the day of wrathe Now brethren as the greatest wrath shall be powred out that day so the greatest mercie shall be showne to the godlie that day And they who shal be founde vnder the couert of the wings of this Iesus the Sauiour wrath shall passe by them but they who shall not be found vnder his winges the wrath shall tumble on them Alas if we could consider this Learne to seek Iesus in tyme. The way to find Iesus a couerture in that day it must not be to beginne then thou wilt not get him then if thou got him not before thinke not to cry then Iesus couer mee but the waye to make Christ a couertour to thee must be in this lyfe beleeue in him heere beleeue that he came into the worlde to releeue thee from this great wrathe that day beleeue that he died for thee rose againe for thee and hope that he shall come againe to that eternall deliuerance Misse not this hope Paul to Timothie 2. Epist 4. 8. speaking of that crown of righteousnesse he shall receyue he communicates that crown with others but who are they they that hopes for his comming If thou in some measure hunger not and thirst not for his comming in this life looke not to be couered by him hereafter grone therefore and thirst for Iesus in some measure that he may keepe thee in that great
the persons to whom it is directed The second is the arguments whereby he will assure the Thessalonians that the praier shal be granted to them And the last is the things that he prayes for to them To come to the persons I pray sayes he the Lord Iesus Christ. He names him first for the sweetnesse of grace he had found in him euer since first he knew him his soule was so filled with the swetnes of Christ that in nothing he could forget him neither in his praier nor exhortations to others as euery one that is touched with such a feeling of Christ will doe Know ye not this ye that make a glorious profession of Christ 〈◊〉 is thee that euer took the profession of Christ in thy mouth if thou find not a sweetnes of his grace towards thee in thy hart if thou finde it thou wilt neuer speake of any matter concerning grace and saluation but Iesus Christ shall be first in thy mouth Next he commes to the Father and he sayes and God our Father There then the two persons which are the two fountaines of all grace that comes to mā in the world Mark here a double honor giuen to Christ First he is joined with the Father as a fontaine of all grace and next he is first named for he sayes I pray the Lord Iesus and then he sayes and God our Father He puts the Father in the second rowme Iesus Christ god equal vvith the Father albeit in other places he puts God the father in the first rowme as ye may finde in all his salutations Now what must followe on this Euen this that Iesus Christ is very God as he is very man coessential of the same nature with God coequall of the same dignity and majestie with the Father and coeternall with him if this were not he could not haue giuen him such a style without blasphemy against God The olde Heretikes thought they got a great aduantage of such places of the Scripture that placed the Father in the first rowme to conclude that Iesus Christ was not onely inferior but far vnequall to God the Father and especially they gather it out of these wordes I baptise thee in the name of the Father and of the Son c. Ergo say they the Sonne is inferiour But looke here and ye will finde that Christ is named in the first rowme That olde doctor Chrysostome when he hes reasoned against this fond opinion at last he concludes They are equall in eternitie dignitie and in euerie thing that is or may be called truely God Indeed the Father is the first person but that makes not that the Father is aboue the Sonne for there is equalitie in dignity and essence and therefore he whiles puts the one before the other and that not in respect of any supremacy but to testifie that Iesus Christ our Sauior and the Father is one and equall in euery respect Now to come to the argumentes which are not set downe so much to mooue God as to assure the Thessalonians that the thinges shall be granted that he craues for them The arguments are from the effects of God First Who hes loued vs. Secondly vvho hes giuen vs euerlasting consolation And the last who hes giuen vs good hope and all throgh grace and mercy contrare vnto our deseruing Marke bethren a generall He bringes these Thessalonians to remembrance of these graces of God bestowed on them before Argumentes to assure vs that God vvill grāt vs benefits craued in prayer to assure them the Lord wil grant them these benefits he praies for to them When God begins to show his mercy on men or wemen and in Iesus Christ to powre out his blessings vpon them he giues as it were an obligation subscriued with his own hand I shall be with you for euer neuer man bond himself as the Lord binds himselfe from once he begin to deale mercifully with vs if he begin once to giue vs faith in Iesus christ and to minister that inward consolation and to giue vs hope of life euerlasting in so doing he giues vs an obligation that that mercy shall continue with vs for euer Therefore mark the graces of God giuen to thee and neuer forget them for they vvill hold thee vp That God that hes comforted thee once shal comfort thee for euer He is not like man I am sayes he Iehoua not changeable and therefore ground thy hart on that vnchangablenes of God For he who hes once begunne with thee to giue thee mercy assure thy self he shal not leaue thee How was Dauid and the godly of olde holden vp but by this same obligation Would euer any of the olde fathers haue stood without this No. There only prop vp-hold was the experience of the mercy of God once showne on them and diligently remembred by them Now to come to the particulare Who hes loued vs not as a Creator does a creature The first Gods loue but as the father does the son that is an higher degree of loue for he called him Father immediatly before then he subjoines he loued vs. Brethren would ye come to the thinges we haue of God throgh Christ The first is grace mercy and free fauour He is bound to no creature but what euer he giues he giues it freely The first blessing that God bestowes on man on earth and the first effect of grace and of his free fauor is loue this loue is giuen to make the creature to powr out as it wer the hart on his Creator againe He hes loued vs ere euer we wer of this loue proceeds eternal election as ye may read in sundry places of the new Testament This loue stayes not here but after he bringes vs in the world at his owne appointed tyme he makes the loue that was in his hart before all tyme towardes vs to break out and he sheds it abroad in our harts And the first effect of it is our effectuall calling He will say Come hither out of the foule pollution of the world and I wil exceme thee from the damnable end of the world and so from thence forth mercy hes no end but from calling he proceeds to justification from justification to regeneration and last to glorification So the first thing God giues thee is his hart and harty loue He will not giue thee any of these blessinges that are in Iesus Christ vntill with them he giue thee his hart He is not like man who will giue thee a faire countenance alone and will take no further thought what become of thee but God will giue thee his hart as the first gift and giuing thee his hart what can he deny thee When he hes giuen thee his hart can he deny thee life And therefore Rom. 5. 5. it is said that the loue of God is shed abroad in vs by his holy Spirit Now as he embraces vs with loue Lord if we could meete him with halfe loue againe We