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
see him why should not our desire be to see him wherefore should all this feare be of this latter day seeing thou wilt neuer be established in heart nor get thy full glorie vntil his comming at that day thy blessednesse shall be perfite there I finde in the Scripture the perfection of all graces differred vntill that time Ye shall finde no grace PerfectioÌ„ of al graces differred til the â—utter day but the perfection thereof is remitted vntill that day Paul in the same Epistle 2. chap. 19. vers My joy is in the sight of God and of Iesus Christ at his comming He gets not perfection of joy vntill he come And therefore he will not promise to the Thessalonians their joy vntill that day no perfection of grace mercie and peace vntill God put an end to sinne to death and wickednesse Looke then if we should long for that latter day we looke heere and there for this thing and that thing but who lookes for that comming of the Lord Alas if we knevv vvhat grace and joy Christs comming brought to vs vve vvould looke for nothing so much as for his comming We are earthlie and therefore all our lookes are for earthlie thinges we are not spirituall and so we cannot looke for that spirituall grace The Lord prepare vs to looke for and desire that glorious comming All these earthlie thinges goes away Heauen onelie abydes What foolishnesse is this seeing we are subject to mortality that we should set our hearts on this world our dwelling must not be here but in Heauen in endliesse joy Seeke it earnestly therefore Novv in the end of this verse he telles vs in vvhat company and with whom we shal be established in holinesse before God thou shalt not be holy thy selfe alone thou shalt not be an a per se in holinesse doe as thou wilt either shalt thou be in a societie in a companie vvith many more nor thou All graces in the societie of the sants or else thou shalt neuer be holie nor see the face of God This is plaine Either thou shalt be in the Church which is the communion of the Saintes of God or else thou shalt neuer see Gods presence He will leape out of it at this side and he at that side but if thou come not in again in that same societie yea and to the number of this church and of the Saintes that professes Christ this day in Scotland thou shalt neuer see Gods face All blessinges grace mercie and peace euerlasting before God is in the companie of the Church that professe the truth and puritie of the Gospell of Christ not in the company of them who will take the name of a Church or that false Church the Romane Church So let him vvho vvill stand vvith holinesse in the number of the Saintes seuere from Babylon or else he shall be partaker of the judgement So brethren to come againe ye shall not read in the Scripture of any grace giuen to any man but ye shall finde that it is giuen to him as a member of that bodie as one of the Saintes in the societie of the Saintes In the first to the Ephesians verse 18. speaking of the riches of the glorie of the inheritance of Heauen he sayes thou shalt neuer get it but among the Saintes Then againe he sayes chap. 3. vers 18. Who shall vnderstand the loue and charitie of God None but they that are in the societie of the Saintes No light mercie nor knowledge of God but to them that stands knit vp as members in the bodye of Christ ye see cut off a member of the body and cast it away no sap can follow from the body to it So if thou be cut off from the number of the Saintes vvho are the Church of God thou shalt neuer get any grace of Christ Now to the next chapter In the fourth and fift chapters followes the last part of this Epistle containing the doctrine of maners exhorting to holinesse of lyfe and godlinesse But to the wordes He sayes And furthermore As he would say all is not tolde I will tell that which rests which is the doctrine of maners precepts of godlie lyfe and conuersation When we haue teached all the yeere ouer when we haue tolde you the doctrine of justification sanctification c. so long as there is no speaking of a godly lyfe and conuersation and so long as we haue not tolde you how ye should lead your lyfe there is euer something behinde vnspoken of Neuer a full and perfite preaching wher there is nothing spoken of a good or of an euill lyfe and conuersation For there is such a necessitie laid on men and wemen in this world that all serues for nothing except they liue a good holy life Thy profession of loue righteousnesse mercie all the rest is but vanitie and winde if thy conuersation toward thy neighbour be not aunswerable to thy profession it is a shame to thee to speake of Christ of holinesse of righteousnesse of life euerlasting except thou liue conforme thereto And therefore ye shall neuer read any Epistle of Paul but euer vvhen he hes spoken of faith justification c. then in the end he subjoynes precepts charging vs to liue a godlie lyfe And more then this Trow ye in the end at Christs comming to judgement that the pretence of faith or righteousnes will be sufficient to thy eternal saluation No but we must liue holie for al the blessinges of God in Christ tends to this end that we may liue holie yea this is the end of election it selfe Ephes 1. 4. Paul sayes We are chosen from all eternitie that we should be holie Then we should liue soberlie and justlie with our neighbour Tit. 2. 12. And therefore either cast avvay profession of Christianitie and heare neuer a word of faith righteousnesse c. or else striue to liue conforme thereto This in generall Now to the wordes I beseech and exhort you and that in the Lord Iesus Christ What exhorts he that they increase more and more in godlie lyfe and conuersation As for the forme of your going forward I haue tolde you the forme hovv ye should vvalke in this world walke conformable thereto The words would be well marked I beseech and exhort you sayes he in the Lord Iesus He might haue well said I command you as wrytting to Philemon vers 8. 9. he sayes When I might command thee in the name of Iesus yet rather for loues sake I pray thee Loue turnes the command in a prayer All doctrin that comes from any person must come of loue or else it is deare of the hearing Now he showes his loue in speaking for the wordes comes from the heart and so among al the rest of the wayes whereby he vtters the loue he had in his heart this is one when precept and commaund is turned ouer to requeesting When he may commaund he will not but he turnes it ouer and
praise for euer AMEN THE XXVI LECTVRE VPON THE FIRST EPISTLE OF PAVL TO THE THESSALONIANS 1. THESSA CHAP. 5. vers 20. 21. 22. 23. 20 Despise not prophecying 21 Try all things and keepe that vvhich is good 22 Abstaine from all appearance of euill 23 Novv the very God of peace sanctifie you throughout and I pray God that your vvhole spirit and soule and body may be keept blamelesse vnto the comming of our Lord Iesus Christ. IN this parte of this Epistle brethren there are certaine exhortations and precepts so linked together that the next is ay the cause and meane of the former He beganne at Patience in suffering and not randering euill for euill but recompencing good for euill Then he came to joy Rejoyce euermore Ioy is the meane and cause of Patience from joy he came to Prayer in asking that which we neede at the hands of God and in thanking him for the grace and benefite receyned Prayer is the meane that interteines joy in the hart from Prayer he came to the Spirit the holy Spirit of God who is the worker of all these graces in our hart The Spirit workes Patience the Spirit it workes Ioy the same Spirit 〈◊〉 vp the hart to Prayer and to thankfulnesse This Spirite the worker of all grace in the hart should not be quenched by leauing off of well doing or by doing euill for both these two quenches the Spirit Now â—hortly to come to ouâ— purpose In the first verse vve we haue read presentlie He commes to the meane whereby the Spirit of Christ the worker of all graces with vs especiallie is interâ—ind in the soule and hart of a man and woman And he saies Despise not Prophecying The thing he recommends is Prophecying To make the words plaine to you By Prophecying here I vnderstand not the foretelling of things to come as there was raised vp from tyme to tyme Prophetes in the Church of God that fortold either wel or wâ— that was to fal on the church in the own time this prophecying was not such foretelling of things to come it is no other thing in this place but the opening vp of the Scripture and so this word Prophecying is taine in the 1. Cor. 14. chap. throghout all that chap. But he that Prophecyes sayes he he speakes to men to edifing to exhortation and consolation That is he applyes the word of God to the present vse for the tyme So that if a man needes to be edified he edifies to be comforted he comfortes to be exhorted the exhortes So then to make the words plaine ` Despise not Prophecying It is asmuch as he would say despise not the preaching of the word despise not this ministrie whose calling is to preach this word Now brethren ye see heere among all the meanes whereby the Spirit of Christ is enterteinde in the hart of a man the Apostle makes a choise in this place of preaching hearing the word of God set downe in the Scripture opened vp and applyed to the right vse Certainelie this is to the great commendation of this same visible ministrie and of this teaching of the word in the presence of the congregation and people of God Shall I tell you There is such a necessity of the preaching of this word for as base as it semes to men that if it be not holden vp farewell the Spirit of Iesus Christ If it be not there shall not be in the earth a visible Church for the word preached is the slandart that is holden vp on high to the world that men and women that would be safe may goe in vnder it and make vp a Church Take me away this slandart where shall men goe to who shall knowe the Church So take me away this outward preaching of the word vnto the which men should resort to seeke saluation no Church Will men goe to experience I shall but touch it there is but ouer great experience of this in this Countrey this day Abstaine 〈◊〉 hearing of the word let it be of negligence or of malice yet thou shalt in proces of time feele thy hart voyde of all sense and feeling of God thou shalt lose thy eyes thy light and sight of God thou shalt lose the sight of lyfe and Heauen if that thou doe it in contempt and malice thou shalt grow as prophane as a prophaine dog and wallow in all kinde of wickednesse and euill deed after euill deed shall fal out in thy hand Looke to the great men of this land What is the cause he is such a murtherer Onely the contempt of this word preached What is the cause he is such an adulterer only the contempt of the word I cannot tell if there be any great mens houses at least there is verie few but thou may see the contempt of this word hes heaped judgement on judgement on them Ye who wold read of Prophecying which is the opening vp of the word in the face of the Church of God and who would read of the powerfull working of it in the hart of men read 1. Cor. chap. 14. verse 1. Seeke after spirituall things but specially after Prophecying And in that same chapter 24. verse by supposition he lets vs see by comparison betweene Prophecying and strange language what prophecying works When a man is teaching the word then commes in at the doore an infidle that hes no vnderstanding he layes to his eare and heares and he hears himself rebuked incontinent his conscience wakens and lets him see the filth that is within him So the poore man hauing his conscience wakned he falles down on his face and seeks mercy and then he will be mooued to make a confession and say It cannot be but this man hes the Spirit of God that maks my sin so manifest to me it cannot be the spirit of man but it must be the power of God whereby he speakes I will not insist Brethren I shall summe vp to you in few words the diuersitie of the disposition of men coÌ„cerning this word of God Al is not alike disposed Diuersity of mens disposition concerning the vvord toward the Spirit and the word which two things onely saues men There are some that cares neyther for the Spirit nor the word such 〈…〉 dogges atheists men liuing without God in the world speake of a Spirit to them they will scorne it a prophane bodie that hes not the Spirit the name of a spirit is but a scorne vnto him tell him of spirituall lyfe he will laugh an heedfull laughter Lykevvise speake to him of the vvord and tell that saluation must be by the word the prophaine dog vvill laugh and scorne at it These are the vvorst men in the world There is another sort that clames to a Spirit They will acknovvledge the Spirite of God but vvhen it commes to the vvord of God they vvil feuere so the vvord from the Spirit as though the vvord had nothing adoe vvith the Spirit nor the Spirit vvith the
he sayes not Onesiphorus deserues well at Gods hand and I pray that the Lord would rewarde him according to his demerites No but he sayes The Lord shovv mercy on Onesiphorus And he doubles it ouer againe and he saies God grant as I haue found mercy at Onesiphorus so he may finde mercy at the Lords hands in that day He sayes mercie not reward but free mercie and so I end Nothing but mercy and free grace when we haue done all we can nothing but mercy mercy in earth mercy in heauen On paine of lyfe when thou hast done all the good thou may doe beware thou think of any deseruing at the hands of God But cast thy selfe on thy knees and hold vp thy hands and cry for fre mercy and pardon of thy sinnes and say away with all my workes they are but dung and filth I craue pardon for my sinnes of thy free mercy in that bloude of Iesus Christ Except thou craue this thou shalt neuer haue solide joy in thy hart And shall I say that one of these false quenchers of the Spirit felt euer this sweetnes in Christ which onely ryses of the assurance of the free mercy of God Therefore let our onely reposing be vpon this free fauour in Christ To whom with the Father and the holy Spirit be all praise for euer AMEN FINIS LECTVRES VPON THE SECOND EPISTLE OF THE APOSTLE PAVL TO THE THESSALONIANS PREACHED BY THAT FAITHFVLL seruant of God Maister ROBERT ROLLOK some-tyme Minister of Gods vvord and Rector of the Vniuersitie of EDINVRGH EDINBVRGH PRINTED BY ROBERT CHARTERIS Printer to the Kings most Excellent Majestie Anno Dom. M. D. CVI. Cum Priuilegio Regiae Majestatis THE ARGVMENT OF THE SECOND EPISTLE TO THE THESSALONIANS THIS second Epistle to the Thessalonians seemes to haue beene written soone after the first The occasion of the wryting thereof may be gathered of the Epistle it selfe The Thessalonians were at that tyme persecuted and heauily troubled for the faith of Christ and lykewise there entered in amongst them false teachers and deceiuers who went about to perswade them that the comming of Christ was instantly at hand taking occasion as it appeares by the Thessalonians mistaking of certaine speeches vttered by the Apostle in the first Epistle especially these wordes in the fourth chapter We vvhich liue and are remaining in the comming of the Lord shall be caught vp in the cloudes vvith them that are dead in Christ after their resurrection to meete the Lord in the aire and so shall vve euer be vvith the Lord. Where-vpon the Thessalonians concluded that Christ should come before they died and they should be on lyfe at his comming The deuill to confirme them in this errour raises vp these deceiuers who went about to perswade them of it as though it had beene true that they should haue beene liuing at the comming of the Lord alledging that they had it both by the reâ—elation of the Spirit of God and also by the tradition of PAVL The Apostle therefore thought it needfull to 〈◊〉 this second Epistle to the Thessalonians partly to comfort them against the persecutions of their enemies partly to admonish them that they giue not eare to these false deceiuers assuring them that before Christ come the Antichrist should come and there should be an vniuersall defection from the trueth The Epistle may fitlie be diuyded in six parts The first part is the salutation in the two first verses in the first chapter The second is the Preface wherein he rejoyceth for their perseuerance and increase of Faith of Loue and Patience in all their persecutions and tribulations from the third verse to the fift In the third part he comfortes them against the troubles and persecutions that they sustained for the faith of Christ from the fift verse to the end of the first chapter In the fourth part he admonishes them that they giue not eare to these false teachers that said Christs comming was at hand showing them that before the second comming of Christ the Antichrist should be reueiled and there should be an vniuersall defection from the faith of Christ Yet he comfortes them against the feare of defection and exhortes them to abyde constant in the doctrine they had receiued from him crauing 〈◊〉 comfort and constancie to them at Gods hands This parâ—e is conteinde in the whole second chapter The fifth part containeth exhortations to good maners and Christian dueties from the beginning of the third chapter to the sixteenth verse In the last part he concludeth the Epistle with prayer and salutation from the sixteenth verse to the end THE FIRST LECTVRE VPON THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS 2. THESSA CHAP. 1 vers 1. 2. 3 4. 5. 1. PAVL and Siluanus and Timotheus vnto the Church of the Thessalonians which is in God our Father and in the Lord Iesus Christ. 2 Grace be vvith you and peace from God our Father and from the Lord Iesus Christ 3 We ought to thanke God alvvaies for you brethren as it is meete because that your faith grovveth exceedingly and the loue of euery one of you tovvard another aboundeth 4 So that vve our selues reioyce of you in the Churches of God because of your patience and faith in all your persecutions and tribulations that ye suffer 5 Which is a token of the righteous iudgement of God that ye may be counted vvorthie of the kingdome of God for the vvhich ye also suffer HAVING ended Brethren as God gaue the grace the first Epistle of Paul to the Thessalonians I thought it meetest to goe forward in the second Epistle for otherwayes the worke would seeme not to be perfyted and the matter conteined in the second Epistle is very worthie to be insisted vpon And it appeares very well among all the Epistles that Paul vvrote that these two directed to the Thessalonians were the first This second Epistle which we presently haue in hand appearantly hes beene written soone after the first The occasion of the wryting of it appeares well of the purpose and argument it selfe The Apostle in this Epistle comfortes the Church of the Thessalonians vvhich vvas persecuted and heauily troubled for the faith of Christ Another occasion we take vp in the second chapter There entered in this Church for the deuill can neuer be idle false teachers and deceiuers who went about to perswade the Thessalonians that the comming of Christ was instantlie at hand The Apostle therefore taking occasion hereof admonishes them not to giue eare to these men and he telles them that before Christ come the Antichrist should come and that there should be an vniuersall defection in the world I take these to be the two occasions of his wryting There are three chapters of this Epistle In the first after he hes saluated them and giuen thanks to God for them he enters in to comfort them against all the troubles they were in for the present In the second chapter he admonishes them not to
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
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
concerning those vvho are at sleepe That is I vvoulde not haue you ignorant of their estate vvhat is their estate while they lye in graue vvhat their estate shall be thereafter Of these and such things I vvould not haue you ignorant Now the lesson is easie There are none of vs but in some measure vve shoulde knowe what is the estate of them who are dead vvhat is their estate in the graue vvhat shall be their estate after the graue It appertaines to euerie Christian to know the estate of the dead in some measure as well as it pertaines to them to know the estate of the liuing not passing the reuelation that the Lord hes made therin Dreame not anie estate to the dead knovve no more of it nor it pleases God to reueale nor desire to know no more The Papistes passes in curiositie and can not be satisfied with the Lords reuelation but let vs be content with the reuelation of the Lord vntill that great reuelation come Alwaies it pertaines to vs in some measure to knovve the estate of the departed IgnoraÌ„ce brings sorrovv and knovvledg ioy Ignorance brings a great deale of sorrow vvith it The effects of ignorance in things vve should know are displeasure and sorrow Knowledge of the things vve should know and especially of the estate of those departed this life brings joy consolation Ignorance made Iacob excessiuelie to mourne for his sonne Ioseph without anie cause thinking he was dead when he was aliue Being fred from his ignorance and knowing the estate of his son and that he was aliue he found joy and consolation So light and knowledge brings joy The blinde opinion of this dreame of Purgatorie that the Papists hes inuented hes brought exceeding great displeasure to many To thinke that the soule lovvsed from the bodie should be tormented in Purgatorie ere it enter in glorie But men being fred from this ignorance and knowing assuredly that the soule immediatlie after it seueres from the bodie passes to eternall joy men and vvemen knovving this in the pointe of death no question they are exceeding glad Then brethren to speake it againe Ignorance brings great displeasure knowledge bringes joy when vve knowe the estate of thinges as they are indeed then there is joy Therefore the Apostle sayes That ye 〈◊〉 not as others vvho hes no hope That is as the Gentiles An ignorant and hopelesse bodie who hes no hope of the resurrection who knowes nothing of the resurrection and therefore hopes not for it his mourning and sorrowe will be excessiue This is the meaning of the Apostle Ignorance bringes 〈◊〉 in death it makes a man hopelesse not to hope for a lyfe after this lyfe nor for a resurrection to lyfe and being 〈◊〉 what joy can he haue a bodie dying without hope no 〈◊〉 if thou bee not in hope when thou art dying all the world shall not make thee to rejoyce By the contrair ye heare by the Apostle knowledge bringes hope for hope is the effect of knowledge and hope bringes joy and comfort in the houre of death None euer yet died in the hope of that glorious resurrection but in the houre of death they rejoyced with joy vnspeakable The joy that hope bringes being grounded on knowledge is wonderfull It will not be conteined in the heart but the mouth will open and glory in the joy it apprehendes throgh the hope of the resurrection in Iesus Christ The Apostle Rom. chap. 5. verse 2. saies We rejoyce vnder the hope of the glory of God I meane not brethren that that knowledge that workes hope and that hope that workes joy will take away from a man altogether all displeasure all heauinesse all mourning in the departure of our friendes and them we loue well No it will nor nor should not doe that There is no grace of God in Iesus that puts out any naturall affection none will take away either naturall joy or displeasure no faith and hope will not doe it but it makes that naturall affection sanctified and puts it in order Our dolour which by nature is immoderate it moderates hope will bring with it a measure knoweledge will bring with it a measure and faith which is the fountaine of all graces will bring with it a measure In a word Faith hope and knowledge will temper and mingle the affection of displeasure which is bitter with the affection of joy and make a sweete temperature in that bodie so that the bodie that hes knowledge and hope when it is mourning fastest it will haue greatest joy Beware of your mourning and looke that it be neuer altogether without some joy Sobst thou sighst thou vnspeakablie Looke that thy â—ighs be mingled with joy vnspeakable Will ye haue my counsell Let neuer joy be the alone but let euer joy be tempered with sorrow Haue not srrow the alone but let it 〈◊〉 be mingled with some joy So long as thou liuest thou art naturallie inclined to sinne and sinne procures sorrow And therfore so long as sinne dwelles in thy bodie let euer thy joy be tempered with sorow but let neuer thy sorow for sinne be it alone but tempered with some joy in the mercie of God This shoulde be the estate of a christian in laughing forget not sin but sorow for it be not vvanton vnder the burden of sin Againe in mourning let joy be for the mercie of Christ to vs. The Apostle sayes 1. Thess 5. 16. Reioice euer yea euen when thou art mourning for there is matter of eternall joy offered in Christ and therfore rejoice vvith a sanctified and with an holie joye This is the first lesson Then brethren I gather on the vvords of the Apostle As the Gentiles vvho haue no hope of resurrection where there is no hope there is no comfort vvhere a mans hope is bounded within the compasse of this life and reaches not out beyond the same there is no comfort make him king of all the worlde if his hope be onelie on the kingdomes of this earth if he hope not for that heauenlie kingdome Want of hope doth bring dispaire in death to be an inheritour there he hes no joye nor comfort I meane that solide joye and comfort vvhich the world neuer ministers to men Al the kingdoms in the earth will neuer minister to thee solide joy comfort consolation Novv brethren this is the estate of the Gentiles Paul Ephes 2. 12. speaking of their estate sayes they liued in the world without God aliants from the Common-well of Israell from the Church of God strangers from the couenants of promise without hope without God in the world and so hopelesse coÌ„fortlesse I can not say that euer any Gentile that liued as a Gentile what euer was their ranke on the earth that euer they had any comfort all these Monarches that liued without grace in the world I can not say that in the midst of their triumph greatest glory they had any comfort much lesse
obtained by Christ And therefore fy on him that thinkes that he is safe by merite It is a wonderfull thing God of free mercie appointes to saluation and yet ere we come to it be will haue it boght What free mercy is this No neuer thing was so deare boght as thy saluation For it was not boght with gold nor siluer but with the bloude of the immaculate Lambe Iesus Christ And therefore he sayes in the first Epistle to the Corint chap. 6. verse 20. ye are boght vvith a pryce he calles it a price by reason of the high excellencie thereof As thogh there were no pryce but onely the bloud of Iesus to be esteemed of and yet it is a free grace of God How can it be afree grace and boght to If I buy it and that with a deare price how can it be free Indeed it is true if thou hadst payed the price thy selfe it had not beene a free gift but seeing it is not boght with a price that coÌ„mes out of thy hand but with the precious bloud of Iesus who is Gods Son it is a free gift to thee For who gaue the Son but the Father Who gaue the price but he that receiued it God gaue as it were out of his owne purse the price for thee The mercy and loue of God to his seruants is wonderfull Wilt thou looke to thy saluation nothing but mercy in God if thou hast nothing to glory in but free grace and mercie without any deseruing otherwaies if thou joine any part of merite with mercie and say the mercy of God and my merite did it shame shall come to thee And therefore the Apostle sayes we are onely saued by Christ and speaks not of merite Now to goe forwarde to the next ground where-vpon he buildes the hope of saluation As thou would haue an assurance of life euerlasting it is needfull for thee to spy out the grounds The next ground of thy saluation is the thing that fell out in tyme. The sec ground of the hope of saluation christs death He sayes Christ died for vs that vvhether vve vvalke or sleep vve should lâ—ue together vvith him As our saluation is builded vpon God ordinance so it is builded vpon the bloude of Iesus Christ not liuing but crucified and slaine And as the bloude of Iesus is the ground of thy saluation so the ground of the certainty of thy hope is the sight of Iesus crucified Except I see Christ bleeding for my sin I can neuer assure me that I am safe except I see that sacrifice offred vp for my sin as it is a sacrifice offered vp for my sin so it is a merite to obtaine lyfe to me I will neuer thinke I am safe How necessare therefore is it to me neuer to let the bloude of Iesus goe out of my minde Men will say I wait well I am safe and neuer will haue an eye to Christ crucified and his bloude But I say to thee except thy eye be fixt on the bloud of Iesus Christ when thou fairest thou art safe thou liest falslie Therefore looke euer to Christ deying and sheding his bloud for thy sin Another thing I see There is no lyfe but through death he hes died for vs that we should liue throgh him to learne men and wemen not to count so much of death and to scare at it for I tell thee this generall will stand No lyfe but through death it springes out thereof as thou seest the stalk of the corne ryse out of the dead pickle So except thy lyfe spring through death it is not possible to thee to liue For first death is the price of it not thy death but the death of Christ for he hes gotten lyfe by his death Then after Christ hes purchased lyfe to vs yet the way whereby we must enter to lyfe is by the way of death Through many troubles behoues it vs to enter into the Kingdom of Heauen Act. 14. verse 20. for straite is the way to Heauen thou must be drawen as it were through Hell ere thou come to Heauen and yet thy suffering and death shall not merite The onely merite standes in Iesus Brethren this lets vs see how hard a thing it is to a sinner falling from lyfe as Adam fell and we all in him to come to lyfe againe Thinke it not an easie matter There must be a death yea two deaths ere euer thou come there O the great suffering Christ hes suffered for vs land againe thou must suffer and die thy selfe ere thou gette lyfe Therefore learne how hard a matter it is to get lyfe Many difficulties interueenes death must enter ere lyfe come which lets vs see what it is to offend God be loath therefore to offend God The godly knowes this how hard a thing it is when they haue offended to get againe the Spirite which they haue extinguished the Lord will not looke on them for a tyme as it were Looke in Dauid after his fall But ô the sweetnesse of mercie after the restorance They who hes tasted in any measure of the sweetnesse of Christ giue them all the pleasures of the worlde they will neuer get contentation vntill they get a sight of Gods â—â—ce againe lost by their sin Dauid would haue giuen his kingdome for it againe when he made the 51. Psalme The Apostle heere saies vvhether ye sleepe or vvake ye shall liue vvith Christ. Then ye see if Christ hes once died for our lyfe we shall liue That is the certainty and ground of our hope that Christ hes died for vs. Then when I feele this nothing can stay lyfe nothing can hinder me to liue with him There is nothing in this world that will hinder thee to liue with him but liue must thou Sleepest thou in thy bed thy sleepe hinders nothing thou liuest in him wakest thou thou art liuing with him liuest thou this lyfe thou art liuing in him art thou dying and drawing thy last breath yet thou art liuing with him what euer thou art doing in the worlde thou art ay liuing eating drinking if thou be one of the godly for whom he hes died thou art liuing with him Yea I dare say more if he haue once died for thee thy sin shall not hinder thee from that lyfe to come Dauids sin his murther and adulterie hindered him not from that life but the Lord turned it so about that he made them worke all to his well All thinges turnes to the best to them who loues the Lord. Albeit thou finde thy sinnes many yet stay not on them nothing shall hinder thee from Christ Yet this should not make thee to take pleasure in sin For if thou loue Christ well thou wilt be loath to offend him Then if we in so many troubles in this life liue with Christ shall we not much more liue with him in that lyfe to come where there shall be no trouble no impediments and in the midst of all these troubles
that this Epistle was directed cheefly to the Pastor Elders c. and in one word to the Presbyterie that vvas there Therefore lest the inferior and common sort of Christians should be defrauded of this benefite the Apostle showes that it is his vvil that this Epistle be communicate to the vvhole vulgar sort of christians that vveâ— in Thessalonica neuer one should be defrauded of the benefite of it He sayes not simply I vvill you to do this but he vses another vvord I charge you in the Lord I binde and oblishe you vnder a paine the paine is the vvraith of the Lord Marke it There must be great grounds and causes of this straite charge vnder al highest paine First this straite charging lettes vs see the great necessitie that vvas that the common people at Thessalonica should heare of this Epistle asvvell as the rulers of the Church Secondly it lettes vs see that the Apostle perceyued there should be impedimentes casten in that should hold aback this vvryting of his from the people he knew the deceite of the deuil that he would be busie to haue this letter closed vp and neuer to be communicate to the common people and therefore he charges theÌ„ that it shold be read to the people Now I obserue This that he speakes of this Epistle which is but a part of the Scripture I draw it to the whole Scripture canonicall of the olde and new Testament Necessity of reading and bearing the Scripturs and I obserue the need that all sort of men and wemen so long as they liue in this lyfe hes to vnderstand the scripture to read it or if they cannot read it to heare it red there is a plaine necessity laid on euery one of you men and wemen in all rankes to read the scripture and if ye cannot read them to heare them red Searche the Scriptures sayes the Lord in Iohn 5. chap. 39. verse for by them ye shall obtaine saluation it stands men on their saluation and damnation to know the Scriptures Then secondly learne The deuil the enemie of mans saluation knowing how necessarâ— the Scripture is to the saluation of men hes euer striuen to holde the Scripture hid as a closse booke from the common people What caâ—es he of the chiefe of the Clergie to let them knowe the Scriptures he will let them passe if he can get the multitude of people to carie to Hâ—ll with him This wicked doing of his continues still in the world and the word is closed vp among the Papists and it is forbidden to be red by laikes that is by simple men and wemen and it is forbidden to be translated in their owne language Marke yet further They who are rulers in the Church teachers of the common sort are bound vnder the paine of the wraith of the Lord Iesus to light on them that they communicate these Scriptures to the common people and put the booke in the hand of them that can read and if they cannot read themselues to read to them The rulers of the Thessalonians are charged to read this Epistle to all the common sort So all the rulers in the Church to the end of the world shall be oblished to instruct the common people and therefore the translating of the Bible in euery common language is ordained that the idiots who hes the mother tonge only may vnderstand what is the will of the Lord in the Scripture Then if it be so the Doctors in that harl or Church in Papistriâ— that hes closed the booke of God to the people and clasped it with double claspes O what damnation abydes them if ye haue an English new Testament to the fire with you dare thoâ— be bould to read the Scripture thy selfe in thy owne language thou shalt die for it Alas the wraith of Christ bindes 〈◊〉 and holdes them 〈◊〉 to their vtter destructions If it were but for letting the people of God remaine in ignorance without knowledge Now to the last wordes The grace of our Lord Iesus be vvith you and he seales it vp with this word Amen When he entered in with them in the beginning of the Epistle what was his salutation Nothing but a recommendation of them to the grace of Christ at his first meeting with them he prayes that they should receiue the grace of Christ Grace vvithout merite vvishes both in the beginning and ending When he bids them fare-well he bids the same grace of God be with them he wishes grace in the beginning and grace in the end Learne this If the Apostle had thoght that there had bene a greater thing in the world nor the grace of Christ he had wished it either at the beginning or at the ending but knowing well the best thing he could wishe to the people is Christs grace as he began with it so he ends with it And alas what can we wishe more for vnder the grace of Christ all the graces and blessinges we can haue heere and in the life to come are comprehended If one would set himselfe to wish the best thing in the world to another what can he wish better nor the grace of Christ for all is in it Now it is to be vnderstood what is the grace of Christ No other thing but the free fauour of God in Iesus Christ I call it free because it is without desert or merite on our part a fauour that commes not on our deseruing for we merite nothing but Hell Then brethren what is this he hes bene speaking to these Thessalonians Certainly I read not in all Pauls Epistles of so high a praise of Faith Loue and Charitie of any Church as he hes of this Church of Thessalonica and yet for all this in the end he sayes not I beseech God that he consider your merite for ye haue deserued well and he is much oblist to your deseruing as that presumptuous villaine the Pope will say Lord reward you according to your deseruing No he ends not so but he sayes Indeede Thessalonians ye haue done well but yet I commit you to the free mercy of God The thing I wish to you is not for your deseruing but against your deseruing I wish to you the free grace of Christ according to Christs saying in Luke 17. chap. 10. vers When thou hasâ— done all that thou can doe say I am but an vnprofitable servant I deserue not so much as a faire looke of Christ Hell shall ouertake thee for all thy doing except mercy come betweene thee and thy God Then onely mercie without deseruing is our saluation In the 2. Tim chap. 1. verse 16. he names one Onesiphorus and he reckons out great kindnesse that he had done to him and that which was done to Paul was done to his Master he saies he hes refreshed me when I haue beene exceeding wearie be thought no shame of my fetters and bonds and hearing tell I vvas at Rome he sought me out very diligently Yet for all this