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
therfore let vs come to some obseruations Ye see heere first of all great matter of thanksgiuing to God Grace in 〈◊〉 people dâ—uble mater of thanksâ—guing when this sweete harmonie is betweene the pastor and the people when as he teaches and instructs them louingly and faithfullie they receiue that worde he deliuers to them and therto they conforme their life conuersation There is a sweet meetting and if euer there was matter of thanksgiuing in this world heere is matter in the faithfulnes of the pastor and in the faith of the people meetting that faithfull discharge of the Pastor in his office It is true when the pastor findeth the grace of God in him selfe allone albeit he finde no meeting in the people he hes matter of thanks-giuing to God for hovve so euer it be if that he doe playe the part of a faithfull pastor he is a sweet smell to God as vvell in them that perishe as in them that shall be saued by the vvord 2. Cor. 2. 15. If ye meete him not he will be safe if that hee discharge a faithfull dewtie but your bloude shall be vpon you owne heades So he hath matte through the grace he hath receiued to rejoyce in God But brethren when grace meetes grace when the faith of the people doth meete the faithfulnes of the pastor when hee is not onelie a svveete smell to God but he is the sauour of life to life to the people there is the double matter of reioysing and thankesgiuing to God double grace and meetinge of grace craue double rejoysinge and thankes-giuing to God for the mercie double bestovved vppon them If anie man had euer anie grace Paule had it yet the man is neuer satisfied in his owne persone except he finde grace in those to whom he vttered grace meeting his grace except he finde his ministrie povverfull to them whom he teaches for otherwise he counts all his labour and running to be in vaine Therefore all teachers should striue to finde the povver of the worde in the people for wherefore are Ministers sent in the worlde but to see that that word be effectuall in the people to vvinne them to God and in verie deede he may rejoice when he sees the saluation of the people wrought by his teachinge This in generall Now to come to the words Their faith is set downe in sundrie degrees and marke them the first degree is hearing they heare the word of the Apostle 4. degries of saith there is the first grace in the people meetting the pastor when they giue their presence heare him patientlie It is of the grace of God that a man or woman can sit and heare the vvord of God and it appeares that it is the grace of God ye see manie in Scotland that gets neuer the grace to heare no preaching 1. Hearing of the vvord no hearing in many parts of the land miserable are they without preaching without hearing No question what euer other causes be of the lacke of preaching hearing it is a just judgement of God on the people and woe be to them that drawes away the moyen of preaching and hearing from the people miserable shall their end be For I see not how saluation shall be without preaching and hearing There are many againe that albeit occasion of hearing bee offred to them and the teacher be at hand yet they will not come to heare they may heare and will not heare Some will come to sit down but if any thing touch their affection they will heare with impatience all this showes you hearing is of grace First to get the occasion of hearing is grace next to heare patientlie to heare sin and vice rebuked in all estates of men and vvomen it is a grace for some in hearing their sinne rebuked they heare impatiently with grudging and as soone as they remoue and go out that impatience breakes out in bitter vvords As when Steueâ— in the 7. chap. Acts ver 57. 58. is speaking to that Councell of the Iewes that vvere conueened as soone as he speakes against them they put their fingers in their eares and rusâ—ing on him stone him to death The 19. chapt Acts verse 33. when Alexander stands vp among the Ephesians certaine people beeing conueened together when he begins to speake to them of the way of God against Demetrius they cry out all vvith one shoute immediatlie Great is Diana of the Ephesians The 22. chapter Acts verse 23. when Paul makes a discourse of his ovvne life and comes to this that he vvas called to be a teacher to the Gentiles they rent their clothes and cast dust vp in the aire All this telles vs the fury and rage of the heart against God against Christ his word And by the contrair it is a speciall grace of God that men and vvemen gets when they can sit still and heare the word of God patiently There is the first degree The second degre of their faith and meeting of the Apostle is receyuing of the vvord That is to say a receyuing and approuing of the word of God 2. generall allowance to be true and good euen a generall allowance therof When this man will say vvithin himselfe this is true that is spoken Many gets not this grace for many when they heare suppose they lend their eare to the vvorde in their minde they disalovv that which is spoken and albeit thy mouth be close yet the minde vvill be making contradiction The naturall man saies the Apostle 1. Cor. 2. 14. vvhen he heares of heauenlie things he vnderstands them not yea more he thinks them all but foolishnesse Set vp a naturall man he will scorne all that is spoken of Christ and of spirituall things and will laugh at them in his owne heart When Paul came to Athens Act. 17. vers 18. and entered among those high headed Philosophers and begouth to speake of the way of God They met him againe with scorning and they said What meanes this bablor they thought all that he spoke babling There are many of them in Scotland who thinks vvhen a man speaks of Christ that all is but babling Then it is a grace of God to geue an allowance to that vvhich is spoken There is farther heere 3. 〈…〉 heart The third degree of grace is embracing the word in the heart There are many that can heare that is a grace when they haue heard will giue a generall allowance that all is good all is true there is the second grace but in the meane tyme they will shoote it all out of their heart they will say it is true and good but what is that to me they neuer emembrace it in their owne heart Simon Magus as it is tolde Acts 8. 21. allowed of that which was spoken it is said he had faith in the meane time no application in his ovvne heart for shortlie after he vttered that gall of bitternesse which was in
saâ—ene returnes back to Paul with good newes that all was well Paul rejoyses greatlie in the report of Timothie and in the meane time Paul remaning at Athens does his turne and brings some to the faith of Christ there Now brethren I aske hes Sathan gotten any vantage heere by staying Paul to goe to Thessalonica Hes he hindered the Gospell God ouer turns the enterprise of SathaÌ„ No the Gospell is furthered thereby Paul abydes and does his turne at Athens Timothie goes and does his turne at Thessalonica and filles Paul with good tidings that he brought from Thessalonica Learne Sathan when he thinkes to hinder the progresse of the Gospell most he furthers it most When he thinkes he is most against the Church he is most vvith the Church yea if he should haue set himselfe of purpose to further the Gospell if he had taken counsell thereto vvhen he impeaded Paul to goe to Thessalonica he could not haue deuysed a better vvay This is vvonderfull the Lord hes euer disappointed him and shall to the end he vvho vvorkes light out of darknesse ouerturnes and vvhirles about so all his interprâ—ses that in despyte of the Diuell he makes all the thinges the Diuell thought to doe to the dishonour of God and hurt or the Church to serue to his glorie and the vvell of his Church I tell you in one vvord Sathan neuer yet gotte the aduauntage of the Church nor of no godlie man no not in the slâ—ughter of Abel he neuer got it nor shall get it but that vvhereby the vvicked men thinkes they get victorie ouer the Church the Lord turnes about so that one day ye shal see it shal be the profite and honour of the Church To goe to the wordes he saies after Timothies returning he broght him good newes Of whom wer they of yoâ— Thessalonians What wer they that ye wer in a good estate floorishing full of wealthe full of honour all things going well and prospering with you all things succeeding to your hearts desyre were these the newes that Timothie tolde to Paul no no neuer one word or syllabe of this what were they then He telles me good tydings of your faith that ye perseuere in faith in Christ that is the first He telles me of your loue and that bond whereby ye are bound together in loue there is an other he telles me of that speciall affection ye beare to me The best nevves of any people These are all his nevves Why then I asâ—â— vvhat are the best nevves that can be reported of any people Common vveale and Cittie It is not of their flourishing estate in this vvorld nor of their vvealth and riches nor of their honour in this world al these things are transicprious all the honour of this vvorld vvill avvay the riches of this vvorld vvill avvay The best nevves of any people are vvhen those thinges are reported of them that abydes for euer When faith and loue is reported vvhich they will take to Heauen with them 〈◊〉 in Iesus gripped in thy heart vvil goe to Heauen vvith thee loue vvill goe to Heauen vvith thee The best nevves that euer vvas tolde is the Gospell of peace to the worlde in God the Father through Christ Fyon thee that receyues not these newes As this Gospell and Euangell is nothing but these glad tydings of Gods mercie through Christ So lykewise the best newes that can come of any people is that the people hes receyued the Gospell and that faith in Christ There is great matter of joye vvhen vve heare that grace mercie and peace is preached to any people There was neuer such joy if we knew what is true joy but alas we are lying on the earth we haue no sense of heauenlie things our eye is ay on the earth as thogh there were no grace nor glorie but in this lyfe But brethren to goe to euerie word and to speake of these things Timothie reportes to Paul The first pointe of these tydinges is faith he beginnes at faith Timothie sayes Paul the Thessalonians continewes still in that faith of Christ and embraces that Gospell of Christ which thou taught them There is the first part of the newes Then ye see plainlie heere the first part of the good tydinges that can be reported of any people is that they holde fast the faith of Christ and embrace the Gospell of Christ There is the first and best â—ydinges that can be reported of any people And learne He that hes not and keepes not this faith I say in a vvorde there can be no good tale tolde of him If he had all the vvorlde vvithout this Gospell it is all in vaine because he hes no goode propertie and there is no blessing of God in him That vvhich seemes to be a blessing is a verie curssing to him The more honour and riches he hes in this world the mo are the maledictions of God and all his actiones all his speakinges or vvhat euer he does or thinkes all is sinne What euer flovves not from faith in Christ is sinne if it vvere neuer so glistering Rom. 14. 13. So then I holde this ground Thou canst not tell a goode taile of anie man that embraces not Christ and his Gospell They will say he is a stoutman he is a riche man the vvorlde goes vvell vvith him but all is curssing to him except hee haue faith in Christ faith blesses all and therefore no lyfe to thee except that thou haue faith What is the next pointe of the tydings Loue. Faith beginnes and she goes forvvard as the Queene of all grace Next to her comes in loue she is next in honour and among all the rest of the graces that accompanies with faith loue is the chiefest Then in one vvord The next pointe of good tydinges of any people is to be a louing people a people that intertaines loue and charitie no oppression among them but euere one is readie bent to helpe an other such kyndnesse lenitie and loue that the tongue of man can not expresse it I tell you as I haue said before vvhere these tydings can not be tolde that a people intertaines loue and charitie it is impossible thou canst tell a good taile of them Tell me he is not charitable I will conclude there is no grace in that persone O but ye will say yet he beleeues and vvho hes bene so instant an hearer of the Gospell as he but all is vanitie thy lyfe shovves the contrare for vvho loues not their nighbour and saies that they loue God they lye sayes Ioha in his first Epistle 4. 20. For certainlie loue is an vnseparable companion of faith as the shadovve is of the bodie so that if loue be seuered from it thy faith is of no value Where charitie is not there is no true faith and therefore bee charitable and loue thy neighbour othervvvise thou hast no good propertie The thrid pointe of the nevves is concerning Paul in speciall
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
shalt not see a glorious member beside thee but of sight of it thou shalt haue such joy as no tongue can tell So I beseech you as ye would rejoice in Heauen beginne to joy and learne in tyme to rejoyce for the graces of God bestowed on others here and learne in time to loue thy nighbourâ—ó thou licentious bodie learne to loue ô contemner learne to loue thou back byter learne to loue thou who wouldst rejoice with a true joy learne to loue or thou shalt neuer rejoyce in Heauen What trow ye ` Paul is doing now when Timothie is turned back to him and makes this good report of this charitie and is rejoysing I tell you he is gathering vp the frutes of his trauell taking vp his rent and stipend from the Thessalonians Pastors stipend What is the rewarde of a faithfull Pastor and his proper stipend Is it this little thing on the earth his gleab and manse two or three chalders of victuall no. What then is the proper rewarde of the Pastor It filles not the hand but the heart not the mouth of this world but the mouth of the soule with joy Fill out my ioy sayes Paul Philipp 2. 2. fill it out I haue not gotten it all What is that that fils the hart of the Pastor with joy The grace of God fils the heart vvith ioy ye heare not that Timothie bringes any substance from the Thessalonians But the thing that filles Pauls heart is the grace of God in the Thessalonians the saith of the Thessalonians the loue and good affection the Thessalonians bare to him That is the matter of his joy Men standes on this earth and is loath to giue one penny to an other but to draw al in to them selues but I say to thee if thou be one of Gods and of his people he shall get more of thee nor al thy heritage nor all thy lands and riches in the world if he be a faithfull Pastor he shall get more of thee For thou shalt haue no grace nor faith nor charitie but he shall get the glorie of it thou shalt haue no glorie in Heauen but that glorie shall redound to his glorie for that chiefe Pastor of al Pastors hes communicate this to his Pastors that all the graces bestowed by him on the people shal redound to their glorie So he will haue all the trauels bestowed on the people by his Pastour to redound the glorie of his Pastor Paul sayes 1. Thessa 2. 19. What is our ioy or crovvne of 〈◊〉 are not ye Thessalonians my glorie and my joy The Lord shall take you by the hand giue you to me and say haue there the man thou hast win take the glorie thereof to thee and giue me the whole glorie of him and of all ô the shinning glorie that Paul shall haue in Heauen ô the shinning glorie of these men who hes trauelled on earth to get soules to God! they haue a glorious preferment but it is not seene heere in that day ye shall see it clearlie Now he aggreadges that joy he receiued of that report from the great trouble he had in Athens and sayes vve had consolation in all our affliction and necessitie In Athens he was troubled by the Epicurian and Stoick Philosophers Alas worldlie-wise men are not meete for the kingdome of God he that would be wise in God let him be a foole So he is in trouble HeaueÌ„lie ioy svvalovves vp vvorldlie payne yet this consolation through the report of Timothie swalowes vp the trouble ô that heauenlie consolation and joy how it will swalow vp the displeasure and heauines of the soule Albeit the soule wer filled with sorrow when this heauenlie joy comes in it swalowes vp that heauinesse it is true that this is not without a battell and a hard battell but in the end the spirituall joye vvill get the victorie Therfore thou vvho art in heauines prease to get some spark of that heauenlie joy prease to rejoice in Christ grow in rejoycing in God Thou who wouldst haue any paine mitigate that is laid on thy bodie if it were sicknesse or death it selfe if thou wouldst haue it made light seeke that spirituall joy for as it swalowes the dolor and displeasure of the hart so it swalowes vp the paine of the bodie trow ye thaâ— the Martyres could haue suffred so great paine as they did if that the joy of the heart had not swalowed vp the half of the paine No if the joy had not impared the paine they vvould haue curssed God and man So let a man or vvoman vvho would haue their paine mitigate seeke to get this joy We see how sweetlie they vvill depart out of this life vvho hes that joy in Christ and therefore differre not till the last houre thinking to get joy then but in tyme vvhen thou art neither sicke nor sore in soule nor bodie prepare thee to get a sense of that joye that may be steadable in trouble acquaint thee vvith heauen as euer thou vvouldst goe to heauen Avvaye with the securitie of men who playe the vvanton and will promise to them selues heauen if they get but leaue to aske mercie in their last breath Fy on them they shall be deceyued It is true Delay of repentaÌ„ce daÌ„gerous the theefe that hung at Christs right hand got mercie but the other theefe got none Therefore repent amend your liues in time for vvhere one gets repentance at the last houre of their death a thousand wants it Now ere I leaue this marke Certainelie it appeares that Paul loued the Thessalonians well for vvhen he heares the report of these good newes he who was in trouble is reuiued and if he had not loued the Thessalonians exceeding well hee had not receiued such exceeding joye Loue is the occasion of ioy Ye see who loues a man vvell when anie good report is made of him he will rejoice for it O the great loue of Paul in all parts it may be a mirror to all pastors Woulde to God that such loue or halfe loue were in our hearts wee are bounde to a Congregation and yet we can not loue them as he did hauing manie Congregations for he vvas minister as well at Corinthus Galatia Ephesus c. as Thessalonica Neuer did any man loue a sonne begotten of himself more intirelie nor Paul did all his Churches Surelie a Pastor should loue his flock so well that he should giue his life for them In the end of the verse he giues the reason wherefore he rejoyced vve liue sayes he if ye stand in the Lord. Ioy comes of life and naturall life brings naturall joy that heauenlie lyfe begun in this life brings joye vnspeakable He reasones Ye are nâ—y life what wounder then that hearing of your standing in the Lord which is my life I rejoice Then if he be a louing Pastor who loues the soule of the people well as Paul did the grace that the people gets of
to God If thy conjunction be not with Iesus in this lyfe the power of God in the latter day shall not raise thee to joyne thee to God Take this first cause away the second shall not follow Then againe if the hand of God at the day of the resurrection should not be put as it were out of Heauen to take vp thy bodie thou wouldst ly still Therfore joyne these two First the conjunction with Christ that is by Faith then joyne with Faith the power and vertue of God and so ryse shalt thou and be joyned with God in glorie Now as to the power of God to raise vs it is not extended to vs heere but we shall see it in that great day but the thing vve haue to care for is to looke that we haue saith and of necessitie the second must follow Hast thou faith and art thou joyned with Christ by Faith of necessitie the power of God must reache to thee to raise thee out of the graue Thou needest not to feare if thou be found in Christ All mercie power and glorie is in him if thou be out with Christ no glorie nor mercie but damnation for thee for the power of God shall be extended to thy destruction Now to the next verse Yet he goes forward and teaches them that not onely they shall rise and be broght to God and be joyned with him But he sayes This say vve vnto you by the vvord of God that vve vvho liue and are remaning at the comming of the Lord shall not preueene them vvho sleep He speakes heere of himselfe as thogh he should haue bene liuing at the day of judgement and yet he died more nor a thousand yeere since To teach vs euer to be in readinesse no houre nor moment should be but we should look for the cōming of Christ and think we shall be liuing whē he commes This is our vain thoght we think we shal die before the day of judgment No Paul spok not so we should not speak so but be ay ready to meet the Lord at his glorious appearance Now the third head wherein he instructed them is the order and ranke of men that shall meete the Lord in the cloudes All that judgement shall passe by order The God of order shall be judge Order in meeting the Lord after resurrectiō and all shall be in order and men shall be in ranke they who shall be raised vp from this earth to meete the Lord shall haue their own place and ranke Now the Apostle would teach them that they shal haue this order They who hes departed first this lyfe shall not be preuented they vvho shall be aliue shall not be put in the ranke before them but they who are dead shall be in the first ranke and order and ere euer that sodain change be made of them vvho shall be found alyue changing them from mortalitie to immortalitie vvhich change shall be in the twinckling of an eye the dead in the graue shall be raised vp first by the power of God their bodies shal be first glorified and then shall come on that sodain change of them who shall be aliue then all shal be rest vp to the clouds first they that were dead next they that were changed and so we shall come all to meete our head Christ This is the order Now to be short This same verie speaking of the Apostle and his instructing of them in this preferment teaches vs that there should be in vs such a desire to meete with Christ that we should striue who shal meet with him first striue to be first and not to be last cast vs to haue a parte of this preferment and considering this preferment is promised to them vvho dies first it should make vs joyfull to die first and to say to them vvho are standing about vs vvhen vve are on death-bed I vvill get a preferment I am called to death first before you I shall be preferred to you in meetting vvith my Lord in Heauen Ye shall liue after me but I shall meete first vvith my Lord. O vvhat it is to get preferment in heauenlie glorie Ye vvill count of preferment vvith Kinges of this earth and men vvill striue vvho shall first meete vvith the King O then should vve not striue to meete vvith the King of Kings in Heauen The Lord grant vs faith that we may be joined with Christ in this bodie that at that last day soule and bodie may be glorified in Heauen vvith Christ our Head To vvhom with the Father and the holy Spirite be all glory and praise for euer AMEN THE XVIII LECTVRE VPON THE FIRST EPISTLE OF PAVL TO THE THESSALONIANS 1. THESSA CHAP. 4. vers 16. 17. 18. 16 For the Lord himselfe shall descend from heauen vvith a shout and vvith the voyce of the Archangell and vvith the trumpet of God and the dead in Christ shall rise againe Then shall vve vvhich liue and remaine be caught vp vvith them also in the cloudes to meete the Lord in the aire and so shall vve euer be vvith the Lord. 18 Wherefore comfort your selues one another vvith these vvords THE Apostle brethren in this present text by the way as it were instructs the Thessalonians in that head of doctrine that concernes those who are departed this lyfe Of the which either they were ignorant or thought not of it as they should haue done And therefore in the death and departure of their kins-folke and friendes whom they loued well they mourned excessiuely as though there estate had beene miserable as though after this world there should haue been no more of them but they should perish like beasts And therfore the Apostle to the end that for death they shold not mourne so desperatlie he instructs them in certaine heades of doctrine concerning the departed The first was that they that died died not so much as sleeped this death is not so much to be called a death as a sleepe for there shall be a waking againe as a man lying down to sleepe shall awake againe The second point Their resurrection shall be glorious Being laid down in the graue they shall not ly for euer but shall be gloriouslie raised againe for heere he speakes of the resurrection of the elect and chosen Now the third thing he instructs them in is an peece of honour they shall haue in their resurrection They that are dead first shall see the Lord before them that shall be found aliue for the dead shall ryse first and then the change shall be made of them who are then liuing And as the dead shall rise first so they shall be first in ranke among them who shall goe to meete the Lord in the aire first the dead after their resurrection shall be rest vp to the cloudes then they who shall be liuing shall be rest vp after them So the dead shall get the first sight of Christ then they who shall be found alyue shall be
his povver IN the first part of this chapter ye haue heard brethren next after the saluatation a preface wherein he rejoyces together with them for that increase and grouth of the graces of God in them namelie of their Faith Loue and Charitie In rejoycing with them he giues God the thankes and all the glorie of whatsoeuer grace they had receyued We entered the last day in the second parte which containes a consolation For these Thessalonians sustained affliction and trouble for the faith of Christ therefore the Apostle confortes them We heard the first argument of comfort he ministred to them was from the just judgment of God Your troubles and afflictions ye suffer are all sure tokens that Iesus Christ will come one day and judge this world justlie Among all the assurances of the latter judgement ths is one The trouble that the godlie suffers in this world In the affliction and trouble of the godly ye may see as it were in a mirror the Lord comming to judge the world when we see an innocent man troubled we may gather our conclusion there must follow of necessity a day of count and reckning it cannot be that the just Lord will suffer vnjust dealing to passe away vnpunished Then in the second argument he drawes nearer to them and sets downe the end of this just judgment that shall be the end shall be for their well For when the Lord shall come to judge the world they shall be counted worthy of that kingdom the kingdome of Heauen for the which they suffered Worthie not in themselues for all the affliction vnder Heauen will not make a man worthy of Heauen but worthy in the righteous merites of Christ where-with one day we shall be clad and for his worthinesse and merite shall be adjudged to life euerlasting Now in the beginning of this text he proues that the day of judgment they shall be adjudged to lyfe euerlasiting and glory He takes his argument from the nature of that Iudge It is a iust thing sayes he to God to recompence tribulation to them vvho troubles you As if he had said the Iudge is just yea by nature he is justice it selfe and therefore the judgement must be just and in his just judgement he must adjudge you to life and he must render to euery man his due being just he must render to them who hes afflicted you affliction againe And to you vvho are afflicted he must tender rest euen as he renders to vs For I in my owne person haue beene afflicted aswell as ye haue beene and I am assured he will render rest to me and so also will he to you there is the meaning of the words Then ye see brethren here he grounds their deliuerance in that latter judgment vpon the just nature of God ye may see our life euerlasting vnto the which we shall be adjudged in the day of judgment leanes on a solide foundation euen the most just nature of the Iudge all the world is not able to shake it if thou can shake God then thou may shake our life euerlasting Seuer justice from him and seuer life from his owne both are alyke do the one if thou may do the other And so brethren ye see where-vpon the assurance of your faith and hope of life euerlasting is grounded it is grounded vpon an insight of the nature of God vpon a knowledge of him what he is in his owne nature that he is just he is righteousnesse it selfe knowing then that he is just seeing as it were at the least in some measure in God and in his nature that he is just I take assurance that that just God shall adjudge me to life I make this more generall all assurance all hope of any grace we haue to receiue at the hands of God what euer it be must proceede from an insight and knowledge of the nature of God how can I or any man looke for any good at the handes of him vvho is not knovvne to me hovv shall I assure my selfe I shall get any good from him I know not Therefore the man or woman who would haue faith in God or hope of lyfe or any good at his hands must seeke to pearce in to the deepnesse of the infinite nature of God so farre as can be to knowe him in his justice wisdome power mercy and in all these infinite properties in his nature then knowing him in these infinite thinges he must assure himselfe of such and such graces at his hands I know him to be powerfull therefore with his power he will deliuer me I know him to be mercifull in his mercy I am assured he wil show mercy on me I know him to be wise therefore I am assured he will deale wisely with me he that is skilfull and the God of order will deale skilfully with me Then ye see that faith will neuer be builded vpon a scroofe and superficiall thing The world thinks it ynough to know there is a God to know his name and no more No thy hart cannot be builded on a sâ—roofe It is impossible to any to haue that solide and assured faith in God and that hope of lyfe except they haue a solide knowledge in some measure of his nature and of his properties And that bodie that preases not to pearce in to the deepnesse of God cannot haue that Spirit of God for in the first Epistle to the Corinth chap. 2. vers 10. it is said The spirit of God searches and what in to the infinit deepnesse of God and there he lets thee see Gods minde towardes thee So that if any be indewed with that searching Spirit of God of necessitie that Spirit must conuoy their eyes in some measure in to the secreetes of God to the deepnesse of that infinite nature It is a wonderfull sight that a true and solide faith hes in God It will peace in to the infinite nature of God and builde on that infinite nature the solide ground of faith I speake this that ye may seeke to knowe the nature of God Yet to the wordes It is a righteous thing vvith God not to men but to God The meaning of the Apostle is What euer seemes right in the eye of man this is righteous in the eye of God to render to euery man his due Now the Lord forbid that our life or death euerlasting hang vpon that that seemes just and vnjust to man Lord forbid that Heauen or Hell hang at mans girdle or depended on his judgement I assure you many would goe to Hell from hand As God in nature is a just Iudge euen so man by nature a wrangous and vnjust judge Let him be giuen ouer to himselfe hee shall neuer judges one whit of that which is just DiffereÌ„ce betvvene the iudgment of God and of men at the least he shall neuer judge sincerelie of that worke I shall tell you the differences between the judgement of God and man shortlie Man when he
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
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