Lecture 10 · 1 Thessalonians 3:1–4

THE TENTH LECTVRE VPON THE FIRST EPISTLE OF PAVL TO THE THESSALONIANS.

AFTER the salutation ye haue heard (brethren) a congratulation and rejoising of the Apostle with the Thessalonians, for the graces of God in Christ, that were bestowed on them. Thereafter followed an excuse of the Apostle, wherfore he came not to visie the Thessalonians: he excused himself, from that great desire & purpose he had to visite them face to face. He entred in the journey once, he was impeaded: he entred the second tyme, Sathan impeaded him: he could do no more. Now shortly to come this text. He followes out the same purpose, and continewes his excuse, showing them the desire yet left him not, but albeit he was impeaded in his owne person to come to them, yet his desire was continuallie toward them. And therefore, that which he could not bring to passe in his owne person, he thought good to performe by another, by a deare brother, and fellow laborer Timothie. Therfore he tooke purpose, being at Athens in Grecia, and Timothie with him, to abyde at Athens himselfe alone, and to send away Timothie to them, and all to this end to establishe them in that word which they had receiued: To exhort them that they should not be commoued or dasht with the afflictions which ouertooke them and wherewith they were exercised. Vpon this, he salles out in an exhortation: exhorting them to beare patientlie those afflictions that fell vpon them. The first argument to moue them thereto is, knowing well they were appointed thereto. God had ordained from all eternitie, those afflictions for them, a necessitie was imposed vpon them, and why should they not then suffer and beare them patientlie? The next argument wherewith he comfortes them. There is nothing come to vs (sayes he) but that wherewith ye were forewarned. Therefore take it patientlie. This is shortlie the summe of the text standing in these two partes: in a purpose he tooke (because of his owne not comming to them) to send Timothie to them, and in an exhortation to beare affliction patientlie.

Now to make euerie sentence. The narration is verie plaine, and therefore it farnishes plaine doctrine. Wherefor (sayes the Apostle) since vve could no longer forbear, vve thoght it good to remaine at Athens alone. Timothie was with me, I thoght it best to send him to you, so to remaine alone at Athen; This is to be marked; this earnest desire of the Apostle to doe that which became him in visying these Thessalonians it left him not, notwithstanding or any opposition he got: Sathan did cast in stayes to hinder him, he stayed him to come to Thessalonica: yet Sathan could not get the desire of his heart stayed, he desired earnestlie, howbeit he is not able to performe that which he desired so earnestlie. Desire of the godlie not easie quenched. It is a hard matter to put out of the heart of the godlie an holy desire to doe well, to do that which they should doe of duetie: yea, it is an hard matter to Sathan himselfe to quench the holie desyre of the heart of the godlie, Paul in the Rom. 7. 18. vvhere he sets out the battell he had betvvene the Spirite and the fleshe, he confesses in plaine wordes, that he could not get that thing done that he would haue done. In the meane tyme he sayes, To vvill is present to me, that is say: I haue in the meane tyme a good vvill to doe vvell, albeit I can not attaine to the performance of vvell doing: the flesh in Paul stayed the action and perseuerance in well doing, but the flesh vvas notable to quenche the good-vvill he had to doe vvell. And brethren, most certaine it is, vvhere the desyre abydes in the heart, vvhen a vvillingnesse to doe well abydes, the battell is not lost, the Diuell hes not gotten the victorie, the flesh hes not gotten the victorie. Lose thou once the desyre, and will of well-doing: if there be in thee no repugnance to Sathan, but his worke goes forward without obstacle, the Diuell then hes gotten the vpper hand, the field is lost and thou art gone: keep well therfore the desire in the heart to do well: how euer thy hand & feet be bound, so that thou canst not do with thy hand any good, nor can not go with thy foote to do good: yet it this will of well doing remaine, the victorie shall be thine in the end. It is most certaine the desire of the godlie albeit it be impeaded for a time, yet in the end it shall be victorious. Therefore the Lord himselfe promises them certaine victorie. Blessed are they vvho hungers, and thrists for righteousnedsse. Matt. 5. 6. (there is the desire) for they shall be filled, (there is the victorie) The heart that desires grace, continewing in the desyre, shall be filled with grace and glorie. This for the first.

The desyre continevving vvith Paul, vvhen he is not able to visie the Thessalonians in his ovvne persone he takes him to the next best, and that vvhich he could not doe by himselfe, he tooke purpose to doe by Timothie, vvhich vvas his fellovv-labourers, Where there is an earnest desyro to doe well in the heart of any man, that thing he can not attaine to at the first, he assayes it ouer againe, and if he can not get it done in his ovvne person, he preasses to doe it in an other. As Paul assayed the first and second tyme in his ovvne persone, and vvas tvvyse in the journey: vvhen he is impeaded in his ovvne persone, that he is not able to performe it himselfe, he purposes to doe it by others, and so he sends Timothie to performe that which he might not doe himselfe. Then ye may see: an earnest holie desyre hes such a force that it rests not, it must break out in some effect at one tyme or other, by one way or other: it can not still remaine in the heart; nor the Deuill will not be able to impead the action for euer. No, but an holie desyre of goode in the heart, shall take effect once, in despite of all the worlde. Then marke. The great necessitie joyned to euerie one of vs, to do the thing we should do must not be left off, for one, or two, or three, or foure impediments: and when we are not able in our ovvne persone to doe it, then prouide some other meane to doe it: for it may be the Deuill will not be so busie to impead others, as he will be to impead thy selfe: for it is certaine the Deuill is euer busie working, but he was not so busie to stay Timothie, as he was to stay Paul.

Now in the next wordes, he sayes, he thoght it best to abyde solitare, all alone at Athens, where he was for the tyme, (for from Thessalonica he went to Beroea, and from Beroea to Athens, and there he abode) as he would say to the Thessalonians: I tooke purpose to hurt my selfe for you, I forgot my selfe for your profite and the care which I had of you, that ye shoulde haue good companie, I choosed to be alone my selfe among the infidels, without fellow-helpers. The lesson is plaine. Where there is loue in the heart of the Pastor to the church, or any person, he will be content to be solitare, without good company, euen in the midst of infidels, that that Church may haue good companie: he will be content to be poore, that the Church may be riche: he will be content to die, that the Church may liue: he will wishe to be an Anathema, and accursed for his brethren, that the Lord may be glorified in the saluation of his Church. No it is an vnspeakable loue, that a faithfull Pastor hes, first to the Lord Iesus, who hes sent him: and next to the Church, that is bought with the bloude of Iesus: he will forget himselfe to remember them, he will not not onelie seuere from good companie for their cause, but he will forget his owne lyfe to haue them well.

Marke next. Ere he comes heere to the sending of Timothie, to the Thessalonians, he telles of the purpose he tooke. I thought it best to abyde at Athens myne alone. And vpon this purpose, I entered in action and sent him. Ye shall finde this commonlie in Paul, vvhen he speakes of his doing, he speakes euer of a purpose and decree going before, and then the action follovving. I decreed to knovve nothing among you, but Christ and him crucified. 1. Cor. 2. 2. All vvell doing should proceede of a purpose of the mynde: Purpose and consultation shold preceede action. well doing would not come rashlie to our hand, but as the Lorde hes giuen a man a mynde to conclude and resolue: so well doing should come of the resolute purpose of the mynde: without the purpose of the mynde in well doing, the action hes not the full praise. God himselfe did nothing, but by purpose and counsell preceeding: He elected vs of a purpose, before all eternitie: in tyme of purpose he calles vs, of purpose he justifies vs, and of purpose he glorifies vs. In a vvord, he does all things according to the purpose of his will. Ye may read this in the first chapter of the Epistle to the Ephesians. So vvhen God giues grace to any man, to doe anie thing: the first grace he giues, is a willingnesse in the mynde to doe well. Grace beginnes at the heart and mynde, and not at the hand. Philipp. 2. 13. it is said, God is he, vvho giues the inward vvill and purpose, that is first: and the performance, that is next. Ere he giue thee the performance of vvell doing, he giues thee the purpose of the heart to doe it. Therefore before thou put out thy hand to doe vvell, looke thou haue the purpose in thy heart, and then the vvell-doing is perfite: otherwise not. Many will put out their hand to doe some good thing, vvhen the heart will be fighting against the hand. Put both purpose in minde and action in hand together to do well, or else hold altogether to thy selfe.

Now to the next verse. Hauing taken a purpose, he sayes: He sent Timothie. Hauing taken purpose he goes to the action: he sends him. The lesson is easie. After purpose is taken, then goe to the action: aduyse thee well, and then stay not, but goe to, and execute thy purpose. There are manie vvho are ay purposing and consulting, but their purpose is ay fectlesse: and vvhen they haue taken purpose, they stand still there, their purpose in nothing vvorth. It is verie true, euen as the purpose to doe vvell is of grace, it is not of mans selfe to doe it, it is God vvho giues the purpose: so the action of the hand is of God, in such sort, that when thou hast gotten grace to will well, thy hand shall be bound hard and fast, that thou shalt not be able to doe it, except thou be furnished with an other grace also. When God hes giuen thee the purpose, except he also giue thee the performance, thou shalt neuer doe it: for the Apostle saies, [It is] God vvho giues the purpose and the doing vvell. Whereto speak I this? euen to learne vs, that euer in all our actions and lyfe we continue in begging of grace, begge good purpose by prayer: then stand not there, thinke not thou hast gotten all, there are many graces, begge the meanes to effectuate it begge earnestlie the [blessing]. When thou hast begged the purpose and gotten it, begged the performance, and gotten it: begge the blessing to continue in it, or else all shall faile. If grace be not multiplied, grace after grace, we shall fall: when we haue gotten the fast grace, we shall fall, the second grace, we shall fall; yea, the third grace, we shalt fall, except God vp holde vs: and the more graces, except we continue, the greater is our fall. And so begge grace after grace, that we may be filled with his fulnes in Christ, and get the perfection of all.

[Well, he sends Timothie;] What man is this Timothie? He is set [out] in his owne styles: he calles him hast our brother, from that common calling of all Christian men and wemen: for in Christ we all are brethren and sisters a Minister must first be a brother, before hee be a Minister. Then secondlie, he is sette 〈…〉 that particulare calling, and he is called, the Minister of [God,] and vvhat [a fellovv-labourer vvith] Paul. In vvhat [in the Gospell of Iesus] Christ. There is a faire Ministrie, a faire exercise hee is exercised in the seruice of God, in the glorious Gospell of Iesus Christ. Then he sends this Timothie. Good mē Could be depute to the performance of Gods actions. Then vvhat man is this Timothie that he puttes in his place to visie the The Thessalonians, to confirme and establishe them in that faith? A good man, an holie man, and a brother, and yet more then that, a Minister of God, and a fellovv-labourer vvith Paul in the Gospel of Iesus Christ. Then the lesson is. That vvhich vvee can not get done in our ovvne persone, vve must doe it by others, whether it be in the Church or in the Common vvealthe. But looke that euer thy substitute, whom thou appointest to do that which thou shouldest doe in thy own person, be a godlie man like Timothie. Moses when he could not ouertake all the affaires of the people himselfe, he chose out (at the desire of Iethro his father in law) good men to doe the turne: send not out a cyphere: appoint men that are able to doe it, as thou wilt be answerable to God. In the worke of the Lord do nothing negligentlie, but earnestly, hauing euer thy God before thy eyes. Woe to that man, that does the vvorke of the Lord negligentlie. Ierem. 48. 10. Let men therefore take head to their own doings, and to those men whom they set vnder them: that they be not cyphers, but meete to do the work of the Lord. Alas, this is far from the forme of this countrie. They thinke it eneugh here if they put in any man to be a show in their offices, ô if thou knew what count thou must giue to the Lord for thy doing, thou wouldest doe the worke of the Lord more carefullie. Yet to insist on this commendation of Timothie. It is an high commendation, and all tends to this, that he shoulde be well accepted of the Thessalonians, to whom he was directed, that so he might doe them the more good. Therefore the Apostle sent him adorned with this faire testimone. Good mē deserue good commendatiō. Brethren, When we see good men in Church or common-weal, we should giue them their own commendation; why should not the Prince haue his ovvne commendation in sight of the people vvithout flattrie? why should not the Pastor haue his honour? but to this end Paul looked to, that they might be well accepted among the people: the next end, that being honoured among them, they may get obedience. So euerie good man should haue his owne authoritie among the people to doe his goode turnes. The Lord grant that euerie man who hes office, may haue matter of recommendation within himselfe, that when he is praised he be not flattered. The Lord grant that the Prince may haue matter of his commendation; and the Pastor matter of his commendation, to this end, that their labours be not in vaine.

Now to go forward with the words. Wherefore is this good man Timothie sent to the Thessalonians? not to play him not to looke about him: but to confirme the Thessalonians in that faith in the which they were grounded by the Apostle. The office of the Euangelist vvas to confirme men in that faith which was had down by the Apostles, to watter that which the Apostles had planted. Paul planted, Apollo vvattred, 1. Cor. 3. 6. So Timothie was sent to do his ovvne office: his owne office was to confirme them vvho were grounded. Brethren, ye haue heard heere before a great deale spoken of that singulare faith which the Thessalonians had: and read in the whole Epistles of Paul, ye shall not finde such a commendation giuen to anie Church as to these Thessalonians: they were examples to the whole Churches about them, as to Macedonia, Achaia, &c. the word of them went abroad to all people: and yet Timothie must be sent to them to establishe them. Marke it. There is none in this life so vvell grounded on the faith of Iesus, Confirmatiō of faith necessarie to all men on this life but night and day they haue neede of confirmation: yea, euen at the last breathe, when thou art going out of this world, thou must craue a confirmation: for there is no perfection in this lyfe, nothing in this lyfe but beginning of grace. Let none thinke he standes, if he thinks so, he deceyues himselfe, and the man who thinkes he stands, he is readiest to fall. There is nothing heere but either to grow or decay, no standing. So we haue neede continuallie of a confirmation: faith in Christ is set downe to vs, as a ground wherevpon we are established. Continuallie euerie houre and moment we craue a setling on that ground: for why? the sea, of the ovvne nature is not so subject to commotion and slovving, as the heart of a man. When it is set dovvne once in that faith vvhich is the foundation, leaue it there, it shall returne to the ovvn nature againe. Then ye see, the sea, vvhen it flowes on a rock, immediatlie the jaw returnes backe againe in the sea: So, our heart set on Christ, except by grace it be daylie, hourlie, momentlie setled, it vvill returne backe againe to the ovvne nature of it. There vvas neuer moe vvindes nor stormes on the sea, to cause it rage, nor is daylie, and hourelie brangling our faith, if it were possible to beate thy faith off the groūd-stone. Thou neuer seest thing with thy eye, but it is a blast of wind, to beat thee off thy ground: thou neuer hearst thing, but it is a blast to beate thee off thy ground. Prosperitie a blast of wind to thee: aduersitie, a blast off winde to beate thee off thy rocke Christ Iesus: the scorning vvorld is a winde to beate thee from Christ; all tentations are as manie windes to tosse thee heere and there that thou settle not. Looke then if we haue neede to be confirmed more and more in the faith of Christ.

The next words telles the maner of the establishing of our faith. And to comfort. The first word was borrowed: the next vvorde makes it plaine. The maner is, seeing the heart of man is ay fleeting. Therefore we haue sent to comfort you touching your faith. The verie same ministrie which Paul had for the tyme, Timothie for his tyme; the Pastors and Doctors hes this day: That same ministrie which consistes in instructing, exhorting, comforting, admonishing, and rebuking them for their misdeedes: for all are included within this word exhorting, and all these serues to confirme men in the faith of Christ. Paul to the Ephesians, 4. 11. sayes, When the Lord Iesus ascended to heauen, after that glorious resurrection, leauing this earth, he left behinde him some to be Apostles, some Euangelists, some Pastours, and Doctours, to the end vve should not be ay children, fleeting, flovving, and caried avvay vvith euerie light vvinde of doctrine. What meanes all this? That the vse of the ministrie is to establishe the heart of man, to holde the heart, that the winde of affliction and tentation blovve it not avvay, and to settle it on Christ, vvho is the ground-stone. Then, turne it ouer: take avvay the ministrie, that men vvoulde haue so faine avvay (giue men their teyndes, they vvould be content neuer to heare a Minister) no stablitie shall be in the heartes of the people, thy heart shall be blovvne avvay from Christ, and thou shalt perishe. Alas, vve haue ouer great experience of this, and especiallie in this Cittie of Edinburgh, the Lord amende it. Count all thinges vanitie, but to be established in Christ. Alas, that vvee are so senslesse of this. A vaine heart vvaites not vvhat this word meanes, but a solide heart mournes for the vvant of the meanes of the vvorde.

Now to come to the next verse. The end of this establishing, confirming and exhorting of these people by the ministrie of Timothie is this, that none of them should be commoued for the affliction, vvherevvith they vvere exercised for the present: For, the Thessalonians at that tyme were afflicted by the Iewes, enemies to God and man. Then, the end is, that they should not be commoued with the afflictions, that laye on them. It is easie to a man to stand in a calme: but when winde blowes it is hard to stand sure: It is easie to professe Christ in calmnesse, but, when the blast of tentation strikes on thee, then, it is much to stand and hold Christ. In tentations vve must stād on Christ, by faith. We are not yet wel acquainted with this. So all tends to this: Albeit the waues of the sea dashed on them, they shoulde stand fast in the faith of Christ. Brethren, all this worlde is full of tentations: the diuell blowes, and all his impes are euer blovving and raising a storme: it is a stormie world, and all the thuds light on the sillie creature. Alas, if we knevv the stumbering estate we stand into: vvhat tentations are to assaile vs; the windes of tentation from the East, West, North & South, all meeting: aduersitie on one side, prosperitie on the other side, all meeting, to dravve thee from Christ. What remedie can be sought of this wofull estate we stand in by nature? if we stand not in grace, vve shall cursse the tyme, that euer vve vvere borne and liued in this vvorld. The remedie is Stablishing. What remedie for a ship when windes blovv? Stablishing. And hovv shall the heart be established? How is the ship made sure? By casting the ankor in the sea: the ankor of the soule is faith, and hope; thou must then cast it vpon Christ. Cast it not down in the sand, but, vpward through the vaill, to Iesus the sure ground of it: and then, all the windes, how beit they may shake thee, yet, they shall not seuere thee from him. Then where shall we get this ankor faith? Faith is by hearing, as is said. Rom. 10. 17. Thou must hold to thy eare, or else thou shalt be blowne away. Hearing is by preaching. So all resolves in this same ministrie, the preaching of this glorious Gospell of the blessed God: let this ministrie be heard, and thou shalt get faith: getting faith the ankor of the soule, thou shalt stand fast, and shalt not be thrust from the Rock Christ. But, cast away preaching, as euer a ship was tossed to and fro, vntill she perishe, thou shalt be tossed, vntill thou perishe euerlastinglie.

Now to go forward in the second part of the text, in which he exhorts them, patientlie to beare affliction. And so he falles from the last purpose and goes to the former, patience in affliction. Sand fast be patient, taken in patience what euer is laide on thee: the reason is; because vve are appointed to affliction. As God hes appointed vs in the vvoulde and ordained vs for glorie, in the life to come; so, as certainelie hes he appointed vs to suffer in the meane time, that, by ignominie and crosses we may passe to glorie. Heare this, and looke the vvay to heauen; that by ignominie, tribulation, vexation and affliction thou must come to heauen, our place of long rest. The Lord hes ordained this; therfore, beare it patiently. Ther is the forme of the argument: learne then, It is of the will and decree of God from all eternitie, that the creature shold suffer in this life, Gods vvil, that vve suffer in this life, shoulde be reuerēced. in one mesure, or other. Thē againe: the creature should haue such reuerence to Gods will, that, when it thinkes, that, it is the will of God it should suffer, it make no whispering; but, stoup there. Paul Rom. 9. 20. speaking of the indured reprobate, anent the induration, reprobation and condemnation; He teaches them, that the reprobates when they are tolde, it is Gods will that they shoulde goe to Hell, their mouth should be shut vp, that they querrell not the Lord. And he sayes in anger, What art thou that vvhispers against God’s vvill the put stand vp and speake to the potter that made it, and say, vvhy hast thou made me a veshell of dishonow? No more should thou reprobate stand vp, and say to thy maker, why hast thou made me a reprobate? o that reuerence we should haue to that blessed will: and albeit the reprobates speakes now against Gods wil; yet, at last, in the end, their mouth shal be closde & they shal not haue one word to say against the wil of God; but in Hel shall be compelled to reuerence that solide will of God. Now if the reprobate should reuerence this holie will of God. then who art chosen of God, and art afflicted for thy owne well (for it is for thy sanctification) and knowing well, that there is a glorious prospect to thee therein, wilt thou not reuerence Gods wil? wilt thou not reuerence it vnder such a little burdene, the momentaneall lightnesse of affliction, when the reprobate shall doe it in such paine? All is to this end. That, euerie onely with patience vnder Gods hand, in affliction, vntill the tyme come the Lord releeue them. Necessary of afflictiō. Then, ye see heere a great necessitie of afflictions suffer must we. Paul sayes, we are appointed to suffer, before al time. Peter sayes, we are called to suffer in time. 1. Epist. 2. 21. So, when the Lord calles thee to glorie, he calles thee, by suffering and he sayes; Come to the torment and sworde, and sire, and so, by that way thou must euter in glorie. Christ our head entred by the crosse to glorie: so must thou. Well, then, knowing this necessitie, what should we do then? Make vs for patience, and ay prepare vs, in the morning, at euening & at our meate and ay cry, The Lord prepare vs for suffring: I am going out, I knowe not what shall befall me before my comming in: Lord conduct me in this miserable life, that I may raigne vvith thee. I knowe there is nothing but trouble in this life: in trouble Lord, comfort me and conduct me, while I raigne with thee, and rest from all troubles. This should be our daylie prayer. Alas, the vanities of this worlde so ouerrunnes our eyes, that we can not see the tottering estate we are in. There is no ankoring but in Christ. The Lord oppin our eyes to see this more and more.

Now one word on the next argument: the second argument is from the forewarning of the Apostle. For the first time vve vvere vvith you, vve tolde you vve should all suffer. The Gospell can not be without affliction, for, affliction is an vnseparable companion thereof: and therefore, I tolde you before, that ye might be patient. It is a common prouerbe, Once warned halfe armed: an euill that is foreseene to come, ere it light, will hurt the lesse: when it comes not to vs contrair our expectation, vve will take it in better part: but this euill that lights on a man sudainlie contrair his expectation, ô, it is a sore and heauie trouble, and will make him to shake. When a man is crying peace, and thinkes all sure, then saies the Apostle 1. Thess. 3. 5. when the trouble ouertakes him vpon a sodainetie, vvhat shall be his dolour? His dolour shall be like to a vvomans trauailing in child-birth, which is compared to the paine of hell for the exceeding fiercenesse and sharpnesse. The Apostle knowing this, vvhere euer he came to preache the Gospell of Christ, vvith the Gospell he preached affliction, and he did euer say, O people, prepare you for suffering; thinke not but yee shall suffer: that beeing forewarned, they should not stoupe and let afliction passe ouer them. Affliction foretolde more easely sustaind No, he assures them, that, it behoues them, through many afflictions, to enter in the kingdome of heauen. Act. 14. 22. Euerie one who liues godlie shall suffer. 2. Timoth. 3. 12. The Apostle so warnes them, that when the people are warned, the affliction shoulde not come vnto them vnarmed: but that, when they see it, they should say, I looked euer for affliction: Now, welcome affliction. He that is prepared for it, and knowes perfitelie, affliction wil follow the gospel, he wil tak it in his aimes, & say, welcome affliction; and he wil receiue it with such patience, as the tongue of man can not report, and where patience is joyned with affliction, it is but halfe affliction: but, a man who lyes sighting and waltring in trouble, ô, that man hes double disease. Therefore, brethren, since it is, that we must suffer, either in one measure, or, other, let not the things of this worlde make vs forget, that we are appointed to suffer: but, when prosperitie comes, let vs say, this world will decay: thou art mounted vp this day, thou may be casten down the morne: thou art whole this day, thou may be sicke the morne; and so, I will not be deceyued with anie thing, but, will prepair me for aduersitie. The Lord prepair vs for it, for Christs sake. To this Christ, the Father and the holie Spirite, be all praise and honour, now and euer.