Lecture 11 · 2 Thessalonians 3:4–6

THE ELEVENTH LECTVRE VPON THE SECOND EPISTLE OF PAVL, TO THE THESSALONIANS.

THIS last part, brethren, of the Epistle of Paul written to the Thessalonians containes precepts and admonitions to liue an holy and christian lyfe. The last day wel ad in hands the first precept, which concerneth prayer to God, which is the cheefest exercise that a christian man can haue in this world, there is none before it. Therefore he began to pray, and as he had prayed for them immediatlie before, so he craues of them a recompence which is, pray for me againe, and good reason that when I pray for thee thou pray for me againe. When the Pastor prayes for the flock, the flock should interceede againe with God by prayer for him. So the Apostle sayes, Pray for vs, for me, and my fellow-laborers from whom in common this Epistle was directed. But for what things should they pray to him? The first thing is the Gospel, and what of it? Pray that it may runne and haue a free course through the world. And what more? That the Gospel of Christ running throgh shold not run through the mouthes and eares of men onely, that is a small matter if there be no more: but that in running it may haue the course with power and effectualnesse in the hearts of the hearers working lyfe and saluation in them, and so consequently she may be glorified, that is, that men and wemen feeling the great force may be inforced to glorifie her in this world: for none will glorifie the Gospell, but he that feeles the power of it in his hart, and to whom the Gospell is the power of God to saluation. The next thing that he craues they should pray for, is for his person, & the persons of his fellow-laborers, that we (sayes he) may be deliuered from vnreasonable and euill men: He giues the reason of this desire. All men hes not faith. When we goe abroad preaching the Gospell, we will haue great opposition of many wicked men, euil inclined in hart, & euil disposde in hand, so that our persons must be oft in great danger. Therefore pray for vs: And the ground is, all men hes not faith. Howbeit some will professe God and religion, yet in very deed God is not in their hart: Christ dwelleth not in them by faith: they are not elect, and therefore they beleeue not. It is dangerous to be amongst them, yea euen for the persons of men: for without Christ the hart of a man is as cruell as is the hart of a Tyger and Lyon, or any wylde beast, before it be drawen away from that cruelty and tamed by faith in Iesus Christ; this is the nature of all men. Then in that third verse, lest that matter concerning faith and the scarcitie of it should haue offended them, and moued them to doubt, and to thinke it might be that they should fall away from the faith. He sayes, the Lord is faithfull, and he shall establish you, ye are not of this number that fall away: for the Lord he is faithfull, and according to his promise he shall make you stand for euer.

Now here, he followes out his precepts, and in the first verse red we haue a generall exhortation to obedience to be giuen to all the directions, vvarnings, and admonitions that he had giuen them before, as if he should say, What euer I haue bidden you in the name of Christ, doe ye it all, and begin not onely, but also perseuere vnto the end. Brethren, this christian calling that we are placed into craues a doing and practise; not a thinking or speaking onely, so that all our religion be in our tongue. No, put to thy hand and doe, as thou would showe thy selfe a christian: for a christian man would be a doer; all men must be doing and set on an action, but not euery way: for it is better for some men to sit idle, and to be sleeping when they are most exercised. The doing requyred of a christian should be by a rule, not wauering, but as ye see a lyne drawen by a rule or square; so euer the action of a man should be by a rule, euen, straight, direct, not crooked, declyning to this side or that side. We learne of these words what is the rule whereby the actions of a christian should be ruled. The doctrine of the Apostles is the rule of our actions. It is the doctrine of the Apostles of Iesus Christ: doe as Paul, Peter, and the rest of the Apostles hes bidden thee doe, and I shall warrand thee; prease to direct thy actions according to that rule: for he that heares the doctrine of the Apostles, and followes not their direction, refuses to giue obedience to Christ himselfe.

Now the forme of proponing of this matter is to be marked. He sayes not, doe as I command you to do, but he mitigates the command, and casts in a motiue to moue them to doe as he bade them. He sayes, I am persvvaded, I haue a sure confidence that ye will doe as I bid you, and so he vtters the good opinion he had of them, that they did well, and would continue in well doing vnto the end. So the Pastor hes his lesson. It becommes a Pastour or teacher when he sees a good meaning of his flock, euer to thinke the best of them, yea to conceyue a perswasion (but in the Lord) that they shall continue in well doing vnto the end. And againe in the other part it is very meete that the flock vnderstand that the Pastour counts and esteemes well of them: for vvhen the flock conceyues that the Pastour hes a good estimation of them, it is no small motiue and incouragement to them to go forward in well doing: for when the childe thinkes his father hes a good opinion of him, and that he shall come to grace, it is an incouragement to go forward in wel doing Euen so it is with the Pastor and the people; for if the flock think that their Pastor hes not a good opinion of them, it is the verie vvay to discourage them and to cause them goe backvvard: So men should be verie ware least they should hurt others. Another thing heere is to be marked. He sayes, We are persvvaded in the Lord, not in you, for asvvell as vve count of you, our considence is not in you: for then ye and we should both be beguiled: so he hes not a confidence in them, albeit vve haue a confidence of them that they should doe well: for these are different; for if confidence be in a man, it is asmuch as to ascryue all power and glorie of vvell doing to man himselfe, and so to depryue God of his glorie. As by the contrare, to put al confidence in the Lord it is to ascryue all glory to God, that giues the strength to man to doe well: The generall is, Why should we not haue confidence of men, and be well perswaded that they will doe well, but beware while thou hopest they will doe well that thou hurt not the glory of God, by giuing the glorie of their well doing to man: If he wer the best on earth giue him not the praise of a jote of the power of well doing, but giue it to God alone, that all the glory may be Gods. Let al the glory returne to him from whom all graces came. This for the first verse I haue red.

The next precept conteined in the next verse is more particulare, and conteines a speciall thing. The Lord, sayes he, guide your harts to the loue of God, and the vvaiting for of Christ. The summe is this, Set your harts vpon the loue of God, that is one. And vpon the patient hope of Jesus Christ and his comming, that is another. There is the effect of the words. So first he recommends to them the loue of God, and then the patient looking for of Iesus Christ and their saluation, which shall be accomplished when he commes in his glory. Now mark the forme and maner after the which he giues out this precept: He turnes this precept in a praier (this is wisdome) in which he beseeches the Lord to direct their harts to the loue of God first, and next to the patient hope of Christs comming. Mark this forme. By this turning of a precept in a prayer he wold teach vs this far, that these commands that are giuen in the Scripture, these precepts, exhortations, directions and admonitions, imports not that there is any power or free-will in man or woman to obey, or to doe that that is commanded, and exhorted, or to do any part of it: This is the doctrine of the aduersares, when they heare of any precept or exhortation in the Scripture, then incontinent conclude they there is a free-will in man to doe that that is commanded, No free-will in man to do good. otherwise it were in vaine the command giuen; if the Lord giue not free-will to do it, wherfore commands he? but the Lord knowes how this followes: for by turning this precept into a prayer, we are taught that albeit man be commanded and exhorted to doe such and such things, yet all power of wel doing depends onely on the Lord: And therefore oft ye shall finde either the precept turned in a praier, or else with precept praier conjoined: And therefore when we are commanded and admonished to doe any good, in that same instant our hart should be raised to God to desire strength at him, & thou shold say, Lord giue me the strēgth to do as thou commandst me. When I admonish and exhort thee to set thy hart to loue and feare God, is it in thy power so to doe? speaks thy conscience so to thee? If it say, that it is in thy power thy conscience beguiles thee, that conceit is a plain illusion. And therfore seeing it lyes not in thy power to do when thou art exhorted, let thy refuge be to the Lord and say, Lord as thou bidst me loue thee, so giue me grace to loue thee; as thou bidst me hope, so worke thou hope in me, otherwise I will neuer be answerable to thy command.

Now to the words. I pray God to direct your harts to the loue of God. Ye see here wherfore he praies, not for their mouth or tonge nor for their eies, nor for none of these outward members, but his prayer is for their harts, that the Lord would direct their harts. What meanes this? To wit, that the directer, the guider, and ruler of all these outward members of the eyes, tongue, and mouth, of the hand and foote, is the hart; she sittes in the midst and guides all: so that if she her selfe be first well guyded, ruled and disposed, it shall be well with all the members of thy bodie, she shall guide thy tongue, and brydle thy mouth in speaking, and guide thy hand in doing, it shall be well with thy eyes and eares, she shall not suffer thee to looke or heare wrong: and so well is the person that hes a well guyded hart, and well disposed mynde. For then as for the outward members they shal be all made wapons of righteousnesse to serue God: but if the hart be euill disposed, but if it be backward and peruerse (as it is of nature) there shal not be so much as the least member of the bodie, but al shal goe the wrong way, thy foote shall goe to mischieefe, a murtherers hart stirres his foote to murther, thy hand shall be a wapon of vnrighteousnesse to fight against God thy eye shall be looking to euill, and likewise all the rest, all shall be set to do wickednesse. And therefore as the hart craues heere prayer for guiding of it, so euery part of the bodie craues prayer for it. As the Apostle prayes, so let vs pray, Lord guide my hart, my hand, my foote: No, the least member craues prayer: but begin at the first stirrer, the hart, and say, Lord guide my hart that all the rest of my members may followe her. Alas, the neglect of this prayer to God that he would guide the hart makes the hart a foule stinking puddle. There is no stinking flewer to the stinke of a foule hart; (ô if thou felt it that thou might detest it!) If it be not purged, thou shalt neuer see the face of God: if thou ly still in the filth of thy hart, and euery day in thy hart contract some further filth, remember I forewarne thee, the intolerable judgement of God shall be heaped on thy head, as thou heapest filth vpon filth.

Now, what craues he to their harts? I pray the Lord, sayes he, to direct your harts. The word in the owne language signifies a straightning as it wer, an euen lyne: for, brethren, consider the hart of man, as it is disposed by nature, and by this foule birth of ours (all within vs is foule without that renuing Spirit of Iesus Christ) it comes in this world crooked, manshart, crooked, by nature. and bowed in, as a crooked tree, bowed away from God, to the deuill: from al good things to all euil and mischiefe. It is backward, that is the terme, that, the Scripture giues it: euery man is borne vvith a backvvard hart, bowed downward from God. And therefore, what thing should thou craue to the hart, what should thou aske for it? It is not euen eneugh, no, so long as thou liuest, there shall be ay a crooke in it. What should thou pray for it then? Euen this, Lord make it euen, put this peruersnesse out of it: for so long as it bydes in this backvvardnesse, it is not possible but thy vvraith must be on it. Then pray for two things to thy hart. First to mak straight thy crooked hart, and say, Lord I finde my hart crooked vvithin me, bovving avvay from thee, Lord put in day holy Spirit in it, and straighten it. And againe, because it is impossible, so long as I liue, that I can attaine vnto an hart altogether straight: Lord hyde the crookes of my hart, with that mantle of the righteousnesse of Christ. Trovvest thou that thou could stand one moment before that Majestie that cannot looke on a crooke, except thy crook were couered with that mantle of the righteousnesse of Iesus Christ. Therefore, our prayer should be, Lord, let Christ my Mediator euer stand betweene me and thee, to hold off thy wraith and fire of thy countenance.

Now folovves in the end of the verse, tvvo pointes, vnto the vvhich the hart should be directed. manshart should be directed to tvvo things. 1. the loue of God. The thing that is made straight must be directed to a pointe. The first pointe, whereinto the hart must be directed, is, the loue of God: the next is, the patient avvaiting for, of Christ. To speake of the first. The hart as it is bowed and alienated from euerie good thing, so, first, it is bowed from God and his loue: be assured, as thou art borne, thou louest not God: No, thy nature inclines to hate him so deadlie, that thou hast no vvill, nor pleasure, once to thinke of him, the hart abhortes by nature the verie cogitation of him, and faine vvould thou haue that conscience that aduerises thee of him, to be pulled avvay: Many vvould be quyte of their conscience, that is euer sounding to them of God, thou would giue a kingdome, if thou had it, to be quite of it. And as thou wold not think of him, by nature; so, thou vvould neuer heare of him: there is such a naturall hatred against God, in the hart of man; for, all are borne, as it were, with their face away from God, and their backs turned to God: and the longer thou liuest the farther thou runnest from him, except by his Spirit he turne thee, and say to thee turne thee and looke on my face. And therefore the first thing we should pray for, should be, Lord turne my hart to thee, to loue thee, and set it on thee. This is the praier of the Apostle, and it should be our prayer night and day. What thing canst thou loue with any joy or delectation, if thou first loue not God? Will the Husband loue the wife if he loue not God first? fy on thee and thy loue both: for thy loue vvill be turned in hatred, and thou vvilt cursse thy vvyfe and thy children if thou louest not God first, and then them in God for this cause. This is the first pointe vnto the which the hart should be directed.

Now the next pointe he calles Patience, that is, a patient hope. Of vvhom? Of Iesus Christ, that is of his comming, and consequently of thy euerlasting saluation that shall be reueiled at his comming. 2. Patient avvaiting for Christ. Brethren, it is craued that the hart of man be set beyond any thing in this lyfe: I tell thee thy hart must be directed farther nor any grace thou can get in this lyfe, farther nor faith, nor the loue of God, vvhich is the preciousest thing thou can haue, thy hart must be set on things that are not reueiled as yet, on Iesus Christ to come, vpon that glorious reuelation of him, and full redemption that he shall bring with him to thee. Novv fy on me and thee, if our harts be bounded within the things or graces of this lyfe, if we hold our harts onely on the thinges of this lyfe, then, as Paul sayes, of all men vve vvere the most miserable. 1. Cor. 15. 19. And therefore the hart should put out the head of it beyond this lyfe and lift it aboue this earth, aboue all the Heauens, vp to that place vvhere Iesus Christ is, vvho shall once be manifested. Brethren, as concerning hope and that life to come, I think ye finde how ye are disposed concerning it: vvill nature teach you that euer Christ shall come againe to this world? I shal tell thee; thy nature will answere, all foly; and men will say, doe well to me in this life, I shal take my venture of the lyfe to come. This lets thee see what is in nature: for nature will neuer tell thee that there is a lyfe to come; nature is far from all expectation of glorie after this lyfe. Therefore this is the second thing vve should craue to the bovved hart that he vvould set it straight vpon the hope of life; and as he prayes, so should we pray, and say, Lord my hart is declyned from the hope of lyfe, and lookes neuer Christ will come, Lord righten it, that I may waite vpon the comming of my Redemer; for I shall not attaine to that life except I hope for it and persist in it till he come. Well ye see then what is the good disposition of the hart of man and woman, be not be beguyled with it. When may thou haue a vvell disposed hart, an euen hart? When things falles out that pleates thee, store of honors, of riches, of pleasure, then thy hart is aloft and glad: but I say, if this disposition be not in thy hart, that it loue God first, and next that thy hart hopes for saluation, woe to that hart: if it be not otherwise disposed before thou die, vvoe to that hart for euer. So if thou vvould vnderstand vvhen thy hart is well disposed, go downe to it, and say, my hart, louest thou God? if it answere I loue him, then thou art well: And againe say, my hart hopest thou for a lyfe after this lyfe, and to see the Lord Iesus to thy euerlasting saluation: if it say, I hope so, then in joyfulnesse rest there. I beseech you for Iesus Christs sake, thinke not ye haue a well disposed hart, except sensibly ye feele in it the loue of God, and an hope for a better lyfe. Stryue to this sense of the loue of God, that thou may be persvvaded that he hes loued thee first, and if thou feele that sweet loue of this, then it will lowse thy hart to loue God with a joy vnspeakable: fy on all carnal and fleshly joyes in respect of this solide joy.

Yet one word. He calles it Patience, by the which he meanes a patient on waiting and hope: for, brethren, this vnderstand, that there cannot be an hope of lyfe except patience concur vvith hope in the hart. If thou hast not patience to byde, look not for that finall redemption. Therefore this patience is the necessary companion of hope: for hope is nothing else but a faire looke, yea a verie far looke to a thing that is far from vs. Well except thou hast patience, trowest thou that thou wilt hold vp thy head from morning till night to await on Iesus Christ his comming. No such thing, thou may call a blenke and away at an instant, but thou shalt not stand, without patience, no hope. And againe ere thou attaine to that lyfe, trowest thou that thou shalt goe euen forward a sound course, so that neuer a crossing shall come in thy way, no affliction touch thee till thou be set in Heauen? Is that thy opinion that thou may liue in quyetnesse, haue goods, honor, and store, and none say to thee, ill goes thou on the way. Any man may take ease in patience: No, no, if thou hast hope of glorie, assure thee, an hundreth stayes shall be casten in the way, and thou shalt be beatten and tosted here and there. And ofttymes there shall appeare such darke cloudes that the fight of glorie shall be plucked out of thy eyes. Therefore if thou hast no patience to abide til that cloude be remoued, thou shalt haue no hope, and without hope looke not for glorie. And therefore it is not without cause that Hope and Patience are joyned together: He that would hope for lyfe let him cast him for troubles and crosses; for if lyfe be ordeined for thee the Lord will cast in stumbling blocks euer to exercise thy hope vntill thou get that that thou hopest for: for the Lord hes appointed here continual suffring. The Lord grant that we may be enarmed with Patience euer till hope be turned into sight.

The next verse conteines another speciall precept. As the former precept concerned the hart and the direction of it: so, this precept concernes the outward societie and familiarity, we haue with men in this world: for, so long as we liue, we must be in a societie, but, beware with whom. So, the effect of this precept is this, vvithdravv your selues from euery brother, that vvalketh inordinatly, in his lyfe, that goes out of order and keepes not his owne station, that liues inordinatly. There are two things to be considered, in this precept. First, the forme: Next, the effect of it. The forme is, We denounce and charge you, not in our name, but, in the Name and authoritie of our Lord Iesus: for, neither Apostle, nor, Pastor hes any power to denounce any thing in his owne name: for, there is no authority in the Church, ouer the consciences of men, but, the Authoritie of God and of Iesus Christ. And therefore, no man can say to the conscience, I charge thee in my name. It is onely proper to God, to charge the conscience. Now, gather the lessson. This forme, he vses, lets vs see, how hard it is, Men naturally inclyned to eull company. to be seuered from euill company, albeit many will cursse it in the end: It wil not be a light word, that wil make thee to leaue euill company, but ere thou come from it, there must a charge interueene, and that, in the name of the highest authoritie, euen, the great God, and that, by the mouth of his seruant. The Lord must say, I charge thee in the Name of the great God, seuere thee from euill company. Brethren, knowe ye not your nature, neuer thing stak faster to another, thē this nature of ours cleaues to euill and euill men, so, that, by a great force, they must be pulled asunder. Now, to come to the matter. he sayes, vvithdravv your selues. He sayes not, shoote them from you, but, drawe your selues from them: so, it importes not a publick excommunication, but, a quyet separation of a true brother from a fained brother. There are sundrie seuerings. One, when we seuere our selues from these, that are publictly excommunicate. Another, when men quietly draws themselues from them, that liues inordinatly: No, it is not eneugh, to say, He is not excommunicate, and therefore, I may hant his company. No, but, I say, If he liue not well and holilie, begin thou to draw thy self from him, before, that, by that publike censure he be casten from thee.

Now, from whom should he withdraw himselfe? He sayes, From euery brother, what euer they be to thee, and of what estate soeuer they be of. And who is this brother? He that takes on the name of a Christian, and yet, in effect, is not a Christian: company not with such a man, if his lyfe fightes against his name, away with him, let him stand his alone. There are many sortes of euill company, but, of all sortes, the worst and most dangerous is a brother, that is an euill man of lyfe, and takes vpon him the name of a Christian, and be assured, thou shalt get more euill of such a companion, nor thou shalt get of an Heathen, or, Pagane. Is it not, trovvest thou, a dangerous thing, to haue company vvith a brother, that is an adulterer, and a murtherer, will he not infect thee? Fy on thee, that vvithdravves not thy selfe from him: for, a brother, that hes onely but a bare name of a Christian and not the lyfe of a Christian, is lyke a lumpe of sovvre leauen: for, if it be casten in a vvhole baking, it vvill sowre all the rest: euen, so, he will infect all. So, if there be a false brother in thy company, if thou be homely with him, thou shalt be within fewe dayes made such a man, as he is; for, familiaritie makes conformitie in maners. And therfore, men, when they goe to the scaffold to execution (ye haue heard) haue oft curssed euill company. Familiaritie with a fained brother shal make thee cold in Religion, and draw thee to his maners, and so, being inuolued in his sinnes, thou shalt haue a part of his punishment.

And what a brother is this, from vvhom thou should vvithdrawe thy selfe? One that liues inordinatly, that is, that liues not according to my doctrine and rule: and what rule hes he preseryued? Looke Ephes. 4. 28. to witte, that, euerie man should labour, and that, euerie one should eate their owne breade. And if thou hast not laboured, but, hes bene idle all day, looke, that, thou put not a nip in thy mouth: for, there is an Inhibition, Let him not eate, that labours not. This is the rule. Now, learne, how holy this christian lyfe should be; for, by them that walkes inordinatly, he meanes not of men openly wicked and disobedient, as, open adulterars, murtherars, oppressors, &c. but, he meanes of idle bodies, that are out of all calling, and are not labouring, but are busie bodies, clauerers and pratlers, looking here & there, making that a mean, to win their liuing by: as dron-bees enters in the skeppes and soukes vp the honey of the labouring bees; so, they souke vp the meate, that others hes win with the sweate of their browes. So, as idle busie bodie is euill company, clap him, as ye will, entertaine him as ye please, he is a plague, and he will infect thee: for, if he haue not a certaine calling, let him speake of Religion, as he will, no religion will follow him: for, the Lord giues not a blessing to any, but, to him, that hes some honest calling. Another thing, marke, heere. Let none pretend the Gospell of Christ to their idlenesse: fy on the mouth, that speaks of Christ, and then is out of all calling and idle: speake not one word, or, one mum of Christ, if thou hast not a calling and be exercisde therein. I tell thee, Christs Gospell takes not away any good order, but, ratifies it. The Lawes of Policie hes ordeinde, that euery one haue a calling, and the Gospell ratifies the same Law, and it is Christs will, that, men keepe themselues in their calling: It is not lawfull, vnder pretence of Christianitie and Religion, to cast off a calling: for, as God is the God of order, so, he lookes; euer, that, men be in an honest calling. If thou be idle, thou offendest him, and prouokst him to wraith: therefore, looke to thy self, p. 147. that, thou be not out of all calling: yea, rather, ere thou sit idle, be exercised in the vylest calling and vocation, that euer was. Now, I beseech the Lord, that as he hes appointed euerie one of vs, to be exercised in some lawfull calling, winning our liuing with the sweate of our browes, so, he would grant, that, we may faithfully trauaile in our lawfull calling, and that he woulde joyne his blessing to our labours, that hauing sufficiencie for our pilgrimage heere, we may consecrate soule and bodie to him, who cares for vs, and blesses vs in all thinges, that this lyfe being ended, we my be assured to rest from our labors with Iesus Christ. To whom, with the Father and holy Spirit, be all honour and praise for euer.

AMEN.