Lecture 10 · 2 Thessalonians 3:1–3

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

THE Apostle (brethren) hes comforted these Thessalonians against the afflictiones and persecutiones which they vnderlay for the present: He hes instructed and informed them concerning the second cōming of the Lord Iesus Christ, showing to them that his comming shold not be so soone and sudden as the false teachers preased to perswade them; but before his second comming there should interueene a great thing, to wit, an vniuersall apostasie and falling away from the faith of Iesus Christ, which should take a long tyme in growing and in the decaying, and so ere the Lord should returne it should be a long tyme. Thereafter he comforts them against this Apostasie, the comming and reueiling of the Antichrist, that notwithstanding of this they shold stand fast vnchanged or put off the ground of their faith; for the Lord that had begun his work in them, should hold them vp & establish them to the end. Yet he exhorts them to stand, and be carefull of it: for a sleeping man will not stand: the Lord hes not appointed standing for a slouthfull man; negligent bodies must of necessitie fall. But as he hes appointed standing to his owne, so he hes appointed them to be carefull of it, and to vse meanes to procure their standing. And therefore he falles out in prayer, and beseeches God the father and the Lord Iesus Christ that he would hold vp this people, and comfort them.

Now shortly to come to the text red. In this last chapter we haue the last part of the Epistle, wherein the Apostle giues out admonitions and preceptes concerning good maners and a christian behauiour: for a bare knowledge of Christ, a pretended faith, a profession outward is nothing worth, except that a man that sayes he hes faith in his hart, can testifie it in his doing before the world, God counts not of it. Now the first admonition concernes prayer: for it is one of the chief dueties that the Lord craues of man, and it is a duetie of the first Table whereby the Lord is honoured. Therefore the Apostle begins his admonition at prayer, and desires them to pray: and because immediatly before he prayed for them, therefore he desires them to recompence him in that part, that they should doe a mutuall duety to him, to pray for him and Syluanus. Ere I goe further marke the lessone. Euen as all dueties and offices among Christian men should be mutuall: (for he that does a good turne to another, should receiue a good turne of another; he that loues thee should be loued againe of thee.) Euen so there is a mutual duety craued in praying. If one prayes to God for another, that other is bound to pray for his well againe, and especially this duetie is craued betweene Pastor and people. The Pastor should pray for the people, and the people should pray for the Pastor. The Pastor should begin, the people should follow the example of the Pastor: for the people is bound to recompence the good doing of the Pastor; for the whole duetie of the people to the Pastor is called a recompence, as the duety of the childe to his parent is but a recompence for the good deeds receiued of the parent. It is euen so with the people and the Pastor: All that the people does to the Pastor is but a recompence. 2. Cor. 6. 13. he sayes, As children I speake to you, I craue a recomtence: there is nothing I craue of you but a recompence, onely rander a duety for that I haue done to you.

Now to come to the words. Pray for vs, saies he, brethren. There are two things in the words following, Paul craues praier, bothe for the Gospel, & for the ministers thereof. in respect of which they should pray for Paul, Syluanus, and Timotheiu. First, he desires them to pray, in respect of that Gospell that was concredite vnto them: Then againe, he desires them to pray for him in respect of their persons. Marke then the order. When he desires that they should pray for him, he desires not first that they should pray for the good estate of his person, but to pray for him in respect of that commission he had of the Gospel of the Lord Iesus concredite to him, and so he desires them rather to pray for the Gospel then for himself. The lesson is easy. A pastor or preacher after the example of Paul is bound to care for the Gospell more nor for his own life. Then after the Gospell let him come on and care for his person. But marke this, that his care of his person be for the Gospels sake. Brethren, the Gospell of Christ is not ordeined for the Minister or Prophet, nor for the Apostle or Pastor, what euer he be, to be a seruant to him, that he may make his vantage by it, to seeke himselfe by it; but the Minister is ordeined for the Gospell to be a seruant to it: for the Gospell is an hundreth thousand times worthier then he, if he were the best preacher that euer spoke. Therefore that man must sin greatly in the heighest degree that will teach the Gospell, not so much for the Gospels sake, as for his owne sake, that by it he may entertaine his dignitie and lyfe. It is true indeede, the Minister should liue by the Gospell, and should be entertained by it, yet his liuing should not be the end of his preaching, but his preaching should be the end vvherefore he should desire to breath, eate, and liue.

Againe to come to the words. That the vvord of the Lord may haue a free passage, and be glorified. Concerning the word of God he desires two thinges. The first, is, that, it may run through the world, and haue a free passage in running. The next, is, that it may be glorified. The first is lesse then the other, to wit, to run, to haue a course: The next is greater, to be glorified in running, that is to say, in running to be povverfull, to be mightie and effectuall in the hearts of the hearers, to turne them to God, and to reforme and renue them according to the Image of God; and so, consequently, to be glorified in the sight of the world. To make this more plaine. There are two sortes of the running of the Gospell. There is one sort, when it runnes onely through the mouthes and eares of men, and no further, when there is nothing but a bare hearing and speaking of it. There is another sort, when it runnes through the harts of men, that is, when in her course she is powerfull in the harts, to worke a true faith in them, working sanctification, an altering and changing of the soule, and reforming the harts of men, and conforming them to the Image of God. As concerning the first, she gets no glorie, nor honor, but she is rather stayned by it. As to the other, she runnes with glory and majestie, and she is caried throgh the world, like a glorious Queene, and is magnified by men and Angels. Now among whom is she glorified, and among whom is she defamed? When she is powerfull in men to sanctification, there she is glorified; who euer liues holily glorifies the Gospel; and when men hes nothing but a bare word of it, and liues licentiously and wickedly, then the Gospell is defamed and shamed by these men, as the Apostle witnesses, Rom. 2. 24. out of the 52. of Esay. For your sakes, sayes he, my name is blasphemed among the nations all the day long. Then they who liues a life contrare to the Gospell of Iesus, they shame the Gospell, and therefore, in the world to come they shall receiue shame, for shaming of the Gospell.

In the end of the verse, he sayes, as it is vvith you. To moue them to this purpose to pray for him, or rather for the Gospell, he brings in their own example and experience. Thessalonians. I wish you not to pray for another thing but that ye haue experimented your selues; see whether or not the Gospell be glorified among you? yea it is glorified. Ye are not bare professors of it: then are ye not bound to pray the Lord to communicate to other that grace that is bestowed on you? So they who findes the Gospell glorified in themselues, and findes her powerfull in their harts to a sanctified lyfe, are bound to wish and craue this blessing to euery soule. if it were possible. Wherefore shall I haue a grace if I pray not to God to communicate that grace to another? Wherefore should I enter in Heauen and not put out my hand to helpe others to that kingdome, if it be possible? Wherefore should I not pray, thy kingdome come? which is nothing in effect, but, Lord, open Heauen to thy people, and let many enter in, that thou may be glorified. And it is most certaine, that, col. if a man haue entered himselfe in Heauen, he will not inuy to haue others with him; but he will stryue to make rowme, if it were to all the world, that they may enter in. He will not be like the Pharisies that will not enter in Heauen themselues, neither yet will let others enter in it. A man that is once in the light he would haue all in the light. As a man that is in darknesse would haue all in darknesse with him.

Now in the next verse he desires them to pray for his owne person, and for the rest of his fellow-laborers, that they may be deliuered from vnreasonable and euill men. Marke something before we enter in the words. Ye see the next care is of himselfe, that he may be fred from his enemies. The thing that man shold care for next after the Gospell that worthy thing, should be, the person of the men that caries this Gospell before the world: for when she runnes, she is borne vp in the harts and mouthes of men: so next her selfe, there should be a special care had of them that beares that glorious Queene, that they that sees her may be safe. Next that Heauenly treasure the Gospell, that is, the vnsearchable riches of Iesus Christ, care (I say) should be had of the laime vessell, wherein it is contained. 2. Cor. 4. 7. A man is but a laime vessell, wherein the Lord puts so rich a treasure. But wherefore should there be a care of him? Euen for the treasures sake, for that pretious things sake. The person himselfe or the Minister is bound to care for his owne person in respect of the treasure: And the people to whom he distributes so pretious a treasure, is bound, as euer any man was bound to any thing to haue a speciall care of the person of the Pastor for the treasures sake: for if he haue this treasure, they will get more good of him, nor he will get by any benefite in this world that they can bestow on him. God himselfe for his treasures sake, ere he suffer the vessell to be broken, Mark the great care God hes of his pastors. he will mingle Heauen and earth together, and stupifie the world with wonders, and by wonders he will worke the deliuery of the man in whom he hes put his treasure: so long as he hes adoe with him for the dispersing and distributing of his treasure, for the saluation of men, Heauen and earth shall goe together ere that man perish. Was not Peter casten in a strate prison, were there not watches within and watches without, was not the doore locked, was he not in irons? (Act. 12.) and yet in the night an Angell is sent from Heauen, and he commes in the house with an exceeding light, and calles vpon Peter, and bids him rise, he shakes off his fetters, the doores are made open, and all without doing of any man, the watches perceiues not, Peter escapes. Wherefore does he this? Peter vvas a vessell in the which the Lord had his treasure. This vessell was not yet emptied of the treasure. The Lords worke was yet in Peters hand: but as soone as Peter had finished his worke he suffered him to die without much adoe: so did he with Paul: for albeit oft-tymes before wonderfully he deliuered him, yet when he hes done his worke with him, the Lord let him goe his way, and suffer without any miracle. So long as the Lord hes ought adoe with any man, all the world shall not be able to to beat him off his seete, he hes such a care of him Now to end this, I dare say and affirme, they that hes no care of the persons of men whom the Lord vses to be his mouth, to preach this his Gospell, that they had neuer care of the Gospell it selfe. If thou hast no care of the preacher, praise the Gospell as thou wilt, thou art an enemy to the Gospell. He that would breake the vessell he would scatter all the riches of Iesus Christ that is in that vessell, that is, he would make a lose of the glorious riches of the Gospell. Therefore vvhen ye haue adoe vvith this base ministrie it is not vvith men that ye haue to doe, but vvith the treasures of Heauen and vnsearchable riches of God. Lord if men novv vvould once consider this.

Now to the words. Pray for me, sayes he, and my fellow-laborers. And wherefore that we may be deliuered in our owne person, was he in any danger at this tyme, wherefore he craues their prayer? Appearandly he was in his journey towards Ierusalem, and so he was to go among as many Tygers, Lyons and Wolfes, as he found in experience: and out of the way as he was in his journey he craues that they would pray for him: Ye will say, got he not fore-warnings eneugh, that nothing was abiding him but bondes at Ierusalem? Yes Agabus tolde him that, Act. 21. 11. Then what needed him to desire the Thessalonians to pray against that, that of necessity behoued to come, and he must proue in deed, bondes was prophecyed, and bonds he got: persecution was prophecyed, and persecution he suffred. Brethren, I am not of that mynd that he desired them to pray that he shold be altogether fre of the crosse and affliction: for it is not lawful for a Pastor or any other man to pray that he be burdened with no crosse. What saies he to Timothie. 2. Tim. 1. 8. Be not ashamed of my bonds, but be thou partaker of the afflictions of the Gospel, &c. It is not lawfull to a Pastor to go sleeping throgh the world, and none to crosse his way; for a faithful Pastor cannot be without either one crosse or other. Thē what a deliuery is this that he desires them to pray for? Euen that being vnder crosses, the Lord so long as he had adoe with him would deliuer him and set him free, and so it is lawfull for one lying vnder persecution for the Gospels sake to pray for such a deliuerance, so long as the Lord hes a worke to do with him yea, and he is bound to pray that he may be victorious, and triumph both in death and life. What matter of death if he triumph in death? the Lord Iesus triumphed in death, the martires triumphed in death, the true Pastor in death he wil triumph. So if the Lord grant victory in the end, what matter what men suffer. This Apostle sayes in another place of his Epistle we euer triumph notwithstanding of al these afflictions we are into, Rom 8. 37. Paul in his death triumphed. 2. Cor. 2. 14.

Now from whom should they craue that he should be deliuered? From vnreasonable and euil men, as he wold say, This world is ful of euil and vnreasonable men, beastly-bodies. The first word signifies men of an absurd nature, and of a very euill inclination. The next word signifies men that are euer doing euill, and troubling the innocent. So he speakes of two sorts of men, euill in hart and euill in hand. And certainely he meanes his owne countrie-men vvho vvere vvorse inclyned in mynde and deed tovvardes him and the Lord Iesus then vvere any other. And so, brethren, marke shortly: vvhere euer a faithfull Pastor shall goe, he shall meete vvith such men: goe vvhere he vvill he shall encounter with men euill mynded, and doing euil. The Gospell so long as she is preached shall not be free of these men: of enemies that shall make contradiction: Count not the worse of her that she is gainesaid: for she is as naturally subject to this contradiction as euer any thing vvas subject to any propertie. It is the vvearde of the Gospell, and the preachers thereof to meete vvith such men: It vvill neuer be broken: But vvhat remedie? Come to the next best: Hovv shall a Preacher be in safetie, seeing he must enter vvith such men. The remedie is set dovvne heere, Prayer the remedy against the cōtradiction of vnreasonable and euil men. Prayer: let him pray to God, and the Church pray for him. When Peter was in so great and extreme danger, what vvas the Church doing? Act. 12. verse 5. &c. 12. Praying for him, and by their prayers the Angel vvas broght dovvne from Heauen, by whom he was deliuered: So prayer is vvonderful strong, and especially the prayer of the people for the Pastor will haue a vvonderfull povver before God for his safetie. Then if this be the duetie of the people, alas, is not this an vnnaturall thing to see the stock rise vp against the Pastor to deuoure him. When this commes, either there must be a great sin in the Pastor, or in the people, or else in both, and it is one of the heauiest judgemēts that can light on a Pastor or people.

Now to go forward. They might haue bene offended at this that the Apostle spok, that there was so many that made contradiction to him, that there vvas such a multitude of them, that be where he wold, he could not be quite of them, therby they might haue doubted of the trueth: for this is a vaine conceit that comes in mens heads, hey thinke the Gospel should haue such a sound progresse, as there should not be a contradiction to it; but I say to thee, where there is no contradiction there is a mark of false doctrine. And againe, where the trueth is, there for the most part a great contradiction wil be; men when they see a multitude rising against the trueth, and making contradiction to it, then they begin to doubt of the truth. They wil say, this cannot be the truth; is not al the world risen vp against it: But Paul tels you the cause of that, Faith a rare gift. when he sayes, all men haue not faith, faith is a rare gift. Euery one gets not faiths where one gets it, fourty wants it. So when men begins to offend at the Gospell, it is the want of faith in them that makes them so to do: for there are very few that hes the faith of Iesus Christ. Remember this that there is a few number that is chosen to life euerlasting; many are called, sayes Christ, but fevv are chosen. And again there is none that gets faith in time, but he who is chosen to lyfe from all eternity. As is said, Act. 13. 48. so many beleued as vvere ordeined to lyfe euerlasting. Therefore when thou hearst that few gets faith, remember it is not an Herb that growes in euery mans garden, it is a rare gift of God. And therfore findst thou that thou hast gotten faith this pretious gift, rejoice and be glad that the Lord hes called thee to be of that blessed number, and vvonder not at the multitude that oppones themself to the Gospel; but rejoice thou that thou art one of the elect, one of that chosen number. Last in this verse ye see where there is no faith; where the hart is not sanctified, there is nothing but vnreasonablenes, & he that hes not faith is a wicked man, an euill disposed person: and so ye may reason; he hes no faith, ergo he is an euill man; both euil minded & an euil doer. Then againe he is an vnreasonable man, what followes? Euen this, it is very euil dwelling with such folks; it is not good to men to dwel with the faithlesse: for thou shalt get some damnage of them, either in thy body or soule; for if thou escape the harme of thy body, thou shalt not misse to be harmed in thy soule. Againe, where faith is, it wil turne a lyon in a meek lamb, and make a tyger the meekest creature that is. We are in deed borne cruel and sauage by nature (for by nature a lyon or tyger passes not a man in cruelty.) Now what turnes thee frō the nature of a beast? nothing but this faith of Iesus Christ. And thou shalt not haue faith so soone, but thou shalt be changed. O how good is it to liue in the company of the faithfull, for thou must liue with them for euer: take thee to such company in earth, as thou wold haue to be with thee in heauen. If thou delite not in their company in earth, thou shalt neuer be with them in Heauen. The wicked shal not be there.

Yet to go forward. They might haue bene offended, when he said, al men hes not faith. It is a rare gift giuen of God. Now they might haue doubted, whether they were of that number: and if they wer, whether they should stand or not. For, brethren, as it is an hard matter to get faith, so it is as hard a thing to keepe it: for in keeping it, a thousand doubts wil rise in the hart, whether one will perseuere in it or not, and especially they that are most carefull to keep it, they are most assaulted with tentations: for others that hes no care of it, they wil not be moued with tentations, and so a careful keeper of faith is most subject to doubts This tentation is met by the Apostle in the next verse, he saies, The Lord is faithful vvho shall stablish you and keep you from euill. As if he had said, ye shal not lose your faith. And wherfore? because God who hes giuen you it is in mutable, and repents him not of any gift giuen in Christ, for his gifts are vvithout repentance. Rom. 11. Therfore doubt not, but leaning on that God ye shal be keept steedfast to the end. Then I see here how ready the godly are to stumble, they are so ready that whateuer they heare they fal in stumbling with it: No, so long as we are here we are subiect to doubting, thy feet shall be euer subject to slyding. It shal be impossible to go forward without offence: al the the things thou shalt see, al that thou shalt hear shal moue thee doubts, and thou shalt offend at them. These Thessalonians scarsly can heare one word of the Apostle but incontinent they are offended at it. They wer offēded at the multitude of the enemies of Paul; and againe they are offended at the remedie he giues them, therfore he giues another remedy. The godly are very ready to offend. But what is the duety of a Pastor? Euen with Paul euer where he sees one to stumble to put out his hand to hold him vp: the godly wil stumble, but God forbid they fal to the ground: thē bewar with speaches, & whē thou vtters any thing by word thou suspects will offend the godly, thou should goe about to meet it and to take it away: for the Pastor had need to be a discreet man in speaking, especially to the godly: as for the reporbat they will not care what ye speake, but the godly is soonest moued euer ready to doubt. Againe I see a man or woman once hauing receiued the faith of Iesus Christ shall neuer lose it altogether: Faith once receiued can neuer be altogether lost againe. get once true faith thou shalt neuer lose it altogether. Indeede thou may be at sometimes without the sense of it, but be assured true faith that once takes roote in the hart shall neuer be rooted out altogether of the hart againe. Fy on these men that defendes that men hauing true faith and the Spirite of regeneration may lose it againe, that is false doctrine: For the grace of regeneration once giuen shall neuer be lost againe altogether. Come to the ground of this doctrine. In the matter of faith there are two things, first there is a giuer, and next there is a receiuer. God giues, and the soule receyues. Now what is the ground of the stabilitie of faith vvherefore it shall neuer be lost againe being once giuen? Is it the receiuer? No, ground it not vpon the receiuer, it is hut foly so to do, as thogh thy soule wer so sure a keeper of the grace giuen thee: but the ground wheron thou must leane is in the giuer: He is vnchangeable, true and neuer alters, Heauen and earth shal turne vp side downe ere he alter one jote. So the immutablenesse of faith and that it loses not in him that hes receiued it once depends on the stable nature of God onely, and not in no receiuer, nor power of man. Therefore if thou would haue an assurance of faith that thou shalt not lose it, anchor not thy selfe on thy selfe, but on that immutable God; thou euer alters because thou art not immutable in thy selfe, no thou hast no stabilitie in thy selfe. Therefore set thy soule on that that is immutable, set it on God and stick by that immutable nature of his, and thus doing thou shalt neuer lose the grace receiued: for it is the nature of the elect and godly to set their hart on the giuer of grace, and therefore they keepe the grace fast and are established: I dare promise thee, hold thy eyes on God, and put thy confidence on him, thou shalt neuer lose the grace receiued.

He sayes, He shall stablish you, and defend you from euill. There are two actions of God here set downe, first to establish, secondlie to defend: The one is, in keeping vs in stabilitie; the other, in holding off all aduersary power. I shall giue you the reasons of these two actions requisite in our standing: The first is, the infirmitie in our selfe: for the ouldest of vs is not able to stand alone more nor an infant that is newe borne is able to stand alone. The other cause, supponing thou wert able to stand, yet there is such an aduersary power, so many enemies, so mighty, so powerfull, that thou shalt not be able to stand against them of thy selfe and by thy strength. Now God in holding vs vp respects both: therefore as the nurse will hold vp the childe and defend it from falling: So the Lord holdes vs vp by the one hand, and by the other seeing the aduersary power comming on vs: (for o his inuasions are fearefull and mighty) he holds it off, he holds aback the deuill and all our enemies: And therefore ye see two actions giuen to God, one in holding vs vp by the one hand; and the other, in holding aback all the aduersary power. Hast thou not matter to pray then, first to hold thee vp against thy owne infirmitie, and next against the aduersary power that wil haue thee to the earth if that hand of God hold it not aback. Now he sayes, from euill. The word may be taine generally of al sort of euill. yet I agree with this that it is vnderstood cheeflie of one, Satan: as 1. Iohn 2. 13. So then the lesson rises, it is not with flesh and bloud we haue to doe. Many thinks if they be free of men that they are well eneugh: put me from his gun and pistolet, sayes he I am sure eneugh: and in the mean-tyme there is neuer suspition of the deuill, stronger and subtiller then al the men in the world: He wil get on a croslet and plateglufe, ô miserable catiue, what armour hast thou for the enemy of thy soule? It is not with men we haue to do, but with powers, we haue not to do with flesh and bloud, but with Empyres and Principalities, Gouernours, Princes of the world, rulers in the Air. If thou hast adoe with Princes and Kings earthly, they wil sute the field with thee; but if thou hast adoe with the deuill (as euery vnbeleeuer hes) he will not sute the field with thee, but he will be aboue thy head, where thou shalt not get one stroke of him, but he vvith great fetches and force will beate thee downe, and vse thee at his pleasure. Therfore it is not eneugh to pray to giue thee grace to stand, and to keepe thee from such as are enemies bodily to thee, but thou should say, Lord keepe me from that euill one, Satan, from spirituall powers from that deuill: thou art neuer free of him night nor day: for he is going about like a roaring lyon, seeking vvhom he may deuore. 1. Pet. 5. 8. and when thou hast thus praied to be saued from the deuil, then say, Lord keep me from these bodily enemies. Alas, men liues carelesse of Satan, as thogh there wer not a spiritual enemie, while as there are millions of them to deuore thee for euer. Ye see then this that is spoken to the Thessalonians is applyed to the whole Church of God in the world: for this that he speaks of the Church of Thessalonica, he meanes of the Church of God euery where, that the Church hes many enemies: the Church of Christ hes and euer had, and shall haue many enemies; The Kirk hes many enemies. the Church it selfe is but an handful in respect of the multitude both of spirituall and bodily enemies, multitudes of deuils, multitudes of wicked men and wemen in the world: and therfore she cannot be without some noy and hurt; no think it not. But there is a consolation. The Church of Iesus Christ shal neuer be tread vnder foote, the deuill and all his supposis shall neuer tread on her, nor ouercome the Church of God. Hold that fast for a sure ground. The Church of God shal neuer be vtterly ouerthrowne: and this is a wonderfull thing. And yet, brethren, as the might and omnipotency of God appeares in other things, so especially his might appears in holding vp a poore handful of the poorest and vilest bodies in the world in appearance, against such multitudes of strong and mighty, both spiritual and bodily enemies, and the Lord will be glorified in this few number, and in end he shall make that handfull to tread on the necks of the multitude of the wicked, vpon Princes necks, and on Powers and Principalities, and on the deuill himselfe. The cause of her standing is, because she is grounded on Iesus Christ who is immutable and vnchangeable: she reposing and leaning on Iesus shall stand still and be vnalterable as long as he is vnalterable, which is euerlastingly, all the power of the world and Hell shal neuer ouerthrow her and bring her at vnder. This is her joy that she shall neuer finally fall, but shall stand notwithstanding of all assaults for euer. And at last be victorious ouer oer enemies through the strength of him on whom she reposes. Now to this God the Father, Sonne, and holy Spirit be praise and honor.

AMEN.