first part of their consolation wherein the Apostle taketh notice of their persecutions and troubles praising them for the Graces of God manifested therein The second part followeth taken from the happy issue and consequent which these patient sufferings of theirs did portend These sufferings saith he of yours are an infallible signe or demonstration of the great day of Iudgment wherein the more patiently you haue suffred for the kingdome of God the more you shall be reputed and declared worthy of that kingdome for which you haue suffred What an vnspeakable consolation would the due consideration of this be vnto all that shall suffer for righteousnes sake that the more they suffer the more they may assure themselues of a day of publique hearing before the Lord who will thorowly debate all those iniuries and wrongs that haue bin offred vnto them and that not in a corner but in the face of the world that this iudgement wherein this cause of theirs shall be heard shall be a righteous iudgement not corrupted by bribes and ouer-swaid by partiall affection but proceeding according to the equitie of the cause without respect to the qualitie of Persons that in this iudgment shall be called into question especially their suffrings for the kingdom of God and that which they haue indured for righteousnes sake in obedience to the Gospell that in this iudgement the more it shall appeare that with Patience and Faith they haue suffred for the kingdome of God the more they shall be accounted and reputed worthy thereof in Iesus Christ insomuch as they shall with that praise and glory before the face of their enemies be put into the eternall possession thereof as if they had merited and deserued the same by their suffrings though the greatest suffrings that euer any Christian hath or can indure are in deed and truth in themselues no wayes worthy that glory which shall be bestowed vpon them Rom. 8.18 and it being giuen is an inheritance Matth. 24.3.4 and therefore not of desert What an vnspeakable comfort must this needs be in the midst of all persecutions whatsoeuer when euery particular wrong and iniurie which here a man shall indure for the kingdome of God are so many infallible signes and demonstrations of this iudgment so that the more they suffer and indure at the hands of men and the more the Consistories and Iudgement Seats are shut against them the more cause they haue to be certaine and assured of this iudgement and the more to reioyce in it It would be great consolation vnto a Christian heart and a meanes of much patience and constancie in suffering if he might be assured that his cause should come to indifferent hearing but before men yet there is far more cause of comfort in the certaine assurance of this iudgement and so much the more certaine assurance there is of this by how much the more vncertaintie doubt and despaire there is of the other But this is no matter of Consolation to them that suffer though with neuer such patience and confidence for the fancies and inventions of their owne braines or the superstitious inventions and traditions of men which appertaine to the kingdome of Sathan and Antichrist They which will reap this consolation in their sufferings must look to this that they suffer for the kingdom of God i. for their obedience and subiection vnto the lawes of Christ their Head and King manifested in his word vnto their soules and consciences VERS 6. For it is iust with God to render in like manner affliction to those which afflict you 7. And to you which are afflicted rest with vs FOr the further confirmation of them in the aforesaid comfort he here rendreth a reason why this Patience and Faith of theirs must needs be a manifest signe of the iust iudgement of God aforesaid because saith he it stands with the iustice of God to afflict them that afflict his seruants and to giue rest vnto them which are afflicted for his sake and therefore the more that any do suffer for the kingdome of God and the more that the wicked preuaile ouer them the more certaine and infallible signe it is of that great day So that in this reason he comprehendeth two grounds of the former assertion The first is this That it stands with the equitie and iustice of God to afflict and punish them which molest and trouble his children for righteousnes sake God hath stampt in man who is his owne Image the print of this iustice Can a Prince indure that his Seruant should be abused for doing his will and commandement Will he not take himselfe bound in equitie so far as his authoritie and lawes will stretch to call them into question that shall abuse him If he should carelesly suffer the same would it not be iudged an vniust thing Hath not the righteous God that care of his Seruants that an earthly man hath Is it possible that he that hath written this point of iustice in the brest of man should neglect it in his owne Person and suffer his owne Seruants for obeying his will to be persecuted and wronged and that before his owne face and put it vp Yet we see that for the most part in this life he doth so None more free from iudgement and vengeance then they that persecute Gods Seruants none liue more merily none dye with more ease Why then we must of necessitie conclude that therefore there must come a day of doome wherein they must answer it God must needs be a iust Iudge and therefore the fewer iudgements ouertake the enemies of the Gospell in this life and the more they triumph ouer Gods Seruants the more we must learne to comfort our selues in being so much the more assured and perswaded of this day of iudgement If there were no other cause to be heard but this it stands with Gods iustice to heare the same It would affect and comfort Gods children in their affliction to behold some present iudgement of God or man vpon them which persecute them and it much dismayeth them when they see no hope of helpe either from God or man in this life But this ought to strengthen and comfort them so much the more for this is so much the greater euidence and demonstration that in this great day of iudgement the Lord will render affliction to those which trouble his Seruants This then is the best reuenge that Christians can execute vpon their persecutors euen with faith and patience to suffer persecution and affliction at their hands for the more they suffer the more they binde the Lord in his iustice in this day to iudge and reuenge their cause so that if Christians by dint of sword could subdue all their enemies they haue not therein such iust matter of comfort as in their patient faithfull sufferings The lesse we reuenge the more hath God in iustice bound himselfe to be auenged of them and it is great folly to thinke
indeed but are not so limited or tied to them but that they may and doe vse other conceiued formes also as occasion is offred contrary to the calumniation of our separating Brownists The speciall matter he directeth them to pray for is 1. a propagation of the Gospell 2. the meanes thereof And 1. That it may haue a free and speedy passage in all places 2. That it may be glorified else where also as it was among them The word here translated free passage and that not vnfitly signifieth a running as it were vpon wheeles So that he would haue them to pray that the Gospell of Christ might haue a swift course and might most speedily by the meanes of him and the rest of the Apostles and Euangelists be caried throughout the world as it were vpon the wheeles of chariots drawne with winged horses Obiect Why this concerneth the Lord himselfe and his owne glory to let his owne word haue a free passage Will he send Embassadors into the world and not giue them safe-conduct when he hath supreme authoritie power to do what he will But must men beg and intreat the Lord that his owne word may haue passage which so much concerneth himselfe For answer hereunto we are to know that the propagation of the Gospell concerneth our good as well as Gods glory And it is for our sins that he doth not make a way for the passage thereof and therefore he looketh that we should stir him vp to giue passage to it by our prayers Whence we may obserue 1. That the faithfull Ministers of God desire and endeuour nothing more then that the Gospell may spred it selfe and may haue prosperous successe in all places So that they do not thinke they haue done their dutie when they preaâ—h when and where a dore is opened vnto them but they desire and vse meanes that the Gospell may be preached where a dore is shut against it yea they count it the greater aduantage vnto them the more the Gospell is propagated And those out of question are the Ministers of Antichrist and not of Christ who labour so much as lies in them to put fetters and shackels vpon the Gospell that it may not so freely haue his course and that stop the passages and wayes thereof And far are they also from Pauls spirit that will not preach at all no not in those places where not onely they haue a free passage and liberty but where they are bound vnto it by the lawes of God and man and by their owne faithfull promise It is a signe that such men make no reckoning of the Lords word or the propagation of it But this is the height of the desire of all faithfull Ministers and people in this life that the Gospell may haue liberty and spread it selfe and haue euery where a free passage without opposition 2. We learne that the prayer of Gods Churches and people is an effectuall meanes for the procuring of the liberty of the Gospell We see how many lets and impediments the Gospell hath how hardly without the losse of some lim or the wrenching of some member it can passe any way the passages are made so streit there are so many ditches cast vp in the way so many secret pits digged c. This the Lord doth to stir vp his people to prayer And no doubt the want of prayer is one maine cause that the Gospell hath no freer passage Neither must men post off this dutie to the Ministers thereof onely but euery Christian how meane so euer must performe it Paul no doubt prayed himselfe for this But he intreateth these Christians also to pray And happily the Lord may heare the prayers of a simple plaine Christian when he neglecteth the prayers of them of greater note yea he may yeeld the rather to the prayers of Paul for the prayers sake of these poore Thessalonians 3. Be the meanes neuer so worthy and excellent yet without Gods speciall assistance the Gospell shall finde impediments enough Paul himselfe a man of admirable endowments whose excellencie one would haue thought might haue broken through all impediments was not able to do it but was faine himselfe to pray and to set others also a worke to pray that the Gospell which he did carry which had so many graces attending vpon it might finde free passage If therefore all the Ministers of the Gospell had each of them as many Graces and Muses attending vpon their ministerie as Paul himselfe had yet they must not looke that the Gospell which they bring should find in all places and amongst all persons present intertainment nay happily the greater gifts the greater opposition If Paul himselfe accompanied with Siluanus and Timothie should cary the Gospell from village to village nay if CHRIST himselfe in his humane nature should preach in our streets and worke neuer so many miracles for the confirmation of the Gospell yet except God ioyne his hand vnto this worke it will finde no passage How doth our Sauiour mourne ouer Ierusalem What fearfull woes doth he denounce against Chorazin Bethsaida and Capernaum where he had often preached for denying passage vnto the Gospell Ministers therefore are not to be discouraged when either the course of their Ministerie is interrupted or the Gospell which they preach is not admitted It was Pauls case it was Christs owne and theirs it would be if they were in thy place They that will not heare thee would not heare Paul or Peter or Christ if they should stand in thy roome The Apostle would not onely haue them pray that the Gospell might haue a free passage that is that it might speedily without any let runne and spread it selfe speedily in all places but secondly that it may be glorified and in that manner glorified as it was amongst the Thessalonians He would not onely haue them to pray that himselfe and other the Apostles might haue liberty to preach the Gospell in all places but also that it might finde glorious entertainment in all places as it found already in many famous and renoumed Cities especially this of Thessalonica It is not enough then that the Gospell hath sounded in our eares that we haue heard wisdome in our streets and gates lifting vp hir voice but we must glorifie and honour it and that according to the patterne of this Church Let vs then breifely consider wherein the glorification of the Gospell consisteth and therein follow the patterne of this Church so far as Paul himselfe giueth testimonie of them in both these Epistles To glorifie the Gospell therefore as these Thessalonians did is 1. To hearken vnto it to receiue and to beleeue it not as the word of man but as it is indeed the word of God so did this Church 1. Thessal 2.13 1.5 2. To be moued and perswaded thereby to forsake our sinnes of what nature soeuer euen our Gods our idolatry This Church left their Idols to serue the liuing God 1. Thess. 1.9 Vers. 2. And
are possessed with a furious and reuenging Spirit euen with all rigor and extremitie to seeke their mischiefe and vtter ruine For it is the nature of reuenging mindes to seeke onely the hurt and euill of those which haue prouoked them and the greater and more powerfull they are the more fearefull will the vengeance be which they shall inflict The wrath of a King saith Solomon is as messengers of death and like the roaring of a Lyon what then is the wrath of the King of Kings the Lyon of the Tribe of Iudah Verily if a man were naked in the wildernesse and all the Lyons Lyonesses and their whelps roaring about him ready to teare him in thousands of peeces it were not so fearefull nor so much euillnes to be expected as when this lyon shall roare vpon him and come in such a fierce and furious manner to be auenged of him and the more terrible the auenger shewes himselfe to be the greater vengeance is feared and the lesse hope of mercy If we see one come gnashing his teeth at one and with a furious rage running at him with a naked sword we presume that the vengeance that this man intends to execute is no lesse then death and that the blood of the partie can only quench the flame of his wrath what then will quench the wrath of this Person who comes in flaming fire from heauen with all the powerfull armies of glorious Angels to be auenged of all his enemies If the least offendor had 10000 hearts it were not the blood of them all could quench the fire of this auengers rage against him If it were possible for him then to weepe a Sea of teares yet there would be no hope thereby to mitigate the wrath of this auenger or to moue him to relent when he shall come in such a manner as this to render vengeance then shall the chamber dore be shut and it will be too late for the foolish Virgins to cry Lord Lord open to vs. Mat. 25.11 12. Hence then we are to note That howsoeuer in this life the Lord shewes himselfe a miracle of patience suffering infinite and innumerable indignities and dishonors to be offred both to himselfe and his seruants and howsoeuer the wicked enemies of his Church and Gospell do no more feare his threats in the word then the arrow that a scarcrow threatens to shoot yet when this day shall come they shall finde it verified in him That patience wounded becomes furie so that the more he hath indured and suffred at their hands in this life the more wrath and furie shall breake forth against them in this day This then is the day of the Lords wrath and vengeance and this is it that Gods children are to expect and to rest in hope of They are not to hope expect that God will in this world be auenged of their enemies seeme they neuer so desperate and incurable but thus ought euery good Christian to stand affected towards their persecutors and wickedst enemies to desire their repentance in this life and to rest satisfied with that vengeance that this Iudge will be sure if they repent not in that day to render vnto them And surely they doe not beleeue the truth of this Gospel as they ought to do that are their owne auengers and will not waite this day of the Lord for if they did not either thinke that Christ will not at all reuenge their wrongs or that he will not do it so thorowly and effectually as their enemies deserue or that themselues were more wise and able to auenge their cause then Christ they would not be so hastie and headie as they are in reuenging their owne wrongs But such must know that the lesse patience and faith they haue shewed in those persecutions and wrongs which haue bin offred vnto them and the more they haue broken forth into reuenge of their owne quarrels the more they haue cut off from themselues the comfort of this doctrine for in so doing they haue done so much as lies in them to preuent the Lords vengeance vpon their enimies and to pull it vpon their owne heads in this day insomuch as they haue more cause to feare that the Lord will come in flaming fire to be auenged of them rather then their enimies seeing they in reuenging themselues vpon their enimies contrary to Gods will haue themselues as much prouoked God as their enimies haue in wronging them so that thou canst not doe thine enimie a greater pleasure then to auenge thy selfe vpon him for though thou maist in this day see the Lord auenged of him for the wrongs he hath done thee yet what comfort will that be to thee when thou hast cause to feare that thine enimie also shall see the Lord auenged vpon thee for reuenging thy selfe vpon him If Christians in their hot and vnchristian blood would but meditate of this it could not but be a strong bridle and curbe vnto many violent and outragious distempers that they vse to breake forth into in the wrongs and iniuries that are offred vnto them wherein commonly through the iust iudgement of God they often discouer the very same corruption and wickednes which they reuenge in their enimie to be in a greater measure in themselues and in the same kinde in a higher degree do sinne both against God and their enimie Is any thing more common then for men and women yea Christians yea speciall professors of the Gospell in reuenging the pride the malice the disdaine the contumelious speeches furious acts and deeds of others to discouer greater pride malice disdaine contumelie and furie in their owne words and deeds What Can such comfort themselues in the consideration of this comming of Christ to render vengeance to them that haue wronged them when themselues by this occasion haue shewed themselues as deep offenders against God and their enimie in the same sin Such onely then can reap comfort to themselues in Christs comming to render vengeance vnto whom that praise is due which the Apostle here giues to these Thessalonians i. Such as manifest patience and faith in all their persecutions and afflictions And if those can haue no comfort herein which shall through impatiencie and infidelitie reuenge euident wrongs and iniuries what comfort can they haue that reuenge themselues vpon their neighbours for imaginarie and conceited wrongs for doing no more then they may do yea many times for doing that which they ought to do and which they should haue answered to God if they had not done This vengeance is set forth and declared more specially 1. By the Subiect 2. By the Matter 3. By the Place The Subiect of this vengeance are the Persons vpon whom the Lord will execute the same in that day and they are such as know not God or such as obey not the Gospell of our Lord Iesus Concerning the first God is in himselfe of an infinite and incomprehensible maiestie and therefore cannot perfectly be
doth offer vs the least wrong but Christ our Lord doth thereupon binde him by stronger bonds then if he were in fetters or stocks to be forth comming at the great day of Doome and then purposeth to be reuenged on him in the extremest manner euen with eternall destruction from the presence of his face except he truly and vnfainedly repent And is not this inough to content vs Are our hearts so full of rancor and spite that notwithstanding that we know and beleeue thus much yet we cannot be quiet in our mindes except we our selues also flie vpon him that hath wronged vs euilly intreating him in words and deeds Should it not rather pitie vs to consider that for our sake and for that he hath done to vs he should be in danger to be eternally damned in Hell Let this malice be far from all Christian hearts and that it may be far from ours let vs often meditate vpon this first end of Christs comming to iudgement VERS 10. When he shall come to be glorified in his Saints and to be made wonderfull in all them that beleeue IN these words are contained the second end of Christs comming to iudgement which is the glorifying of his Saints The violence of his rage and furie against the wicked doth not make him forget his grace loue to the godly but the more he shall in that day manifest his wrath and furie against the one the more shall his wonderfull grace and loue breake forth towards the other To be glorified in his Saints and to be made wonderfull in them that beleeue is in such a manner to glorifie them that all the world shall wonder and be astonished at that vnspeakable glory wherewith he will glorifie them and in their glory glorifie himselfe But what Will not Christ also be glorified and made wonderfull in the damnation of the wicked Yes out of all question the Lord shall reap wonderfull glory in the vengeance that he shall execute vpon them The wrath of Christ shall be a wonderfull wrath the torments and iudgements inflicted vpon them shall be wonderfull men will then wonder and be astonished with wondering that that God who in this life hath shewed himselfe so patient and gentle vnto sinners should be so exceedingly wroth with them the wicked themselues will wonder at his furie and happily at their owne gracelesse folly in despising the meanes of their owne Saluation the godly shall wonder at the most glorious iustice of God and magnifie him for the same yea the confusion of the wicked in this day shall be one part of that glory whereby the Lord will be made wonderfull in his owne Saints For for their sake the wrongs that they haue offered vnto them shall their iudgement be the heauier but there will be incomparable more cause of glorifying God and of wondring at the glory of his Maiestie in the Saluation of beleeuers for alas the wicked in that day shall haue but their deserts but this is the wonder of wonders that the Lord should bestow such infinite and exceeding glory vpon those that beleeue without the least merit on their part yea when on their owne part they haue deserued the same vengeance that is inflicted vpon the reprobate What a glory must this needs be vnto Christ How shall it fill the mouthes of all the Saints and Angels in heauen with the praises of this God How shall the Saints seeing their owne glory and the glory one of another wonder at their owne glory wonder at the glory one of another and wonder at the incomprehensible loue of God towards them therein How shall the Potentates and great Princes of the earth that haue despised and trampled vnder their feet in this world the poore seruants of Christ now wonder at their glory How shall all the Deuils and damned reprobates to their greater torment wonder and be amased thereat Oh how wonderfull shall the Lord be in this day to all the world in that glory which then he will bestow vpon his despised and contemned Seruants Howsoeuer then the Lord in this world doth glorifie himselfe by many meanes howsoeuer he is glorious and wonderfull not onely in the creation of the world but also in the generall particular gouernment thereof yet in this day he will exceed in glorifying himselfe in by that speciall glorie that he will then bestow vpon his seruants All his glory shal be their glory he will be made glorious wōderful by the reflectiō of that wonderful glory which in that day he wil bestow vpon them But what Persons are they that Christ will bee glorified and made wonderfull in Saints and beleeuers Saints and beleeuers are all one A man cannot be a Saint that is not a true beleeuer and he doth not truely beleeue who doth not so beleeue as that vpon the same he become a Saint A Saint then is he who euen in this life forsaketh his sins and endeuoureth to serue and please God according to his owne will reuealed in the Gospell To beleeue is in that effectuall manner to know and giue credit vnto the doctrine of the Gospell and the promises thereof as that we are willing to yeeld all obedience therein required to God for Christs sake To beleeue is it that makes a Saint To be a Saint manifesteth that a man beleeueth That beliefe is no beliefe that makes not a Saint That Saint is a Deuill that doth not beleeue Will any of vs then beloued be assured whether in that great day we shall be amongst the number of them that Christ will bee glorified in wee must examine our selues whether we be Saints and beleeuers whether we be beleeuing Saints and holy beleeuers doe we giue no credit to the Gospell Doe we wilfully disobey the same Doe we delight in prophanenesse and such like sinnes contrary to the doctrine of the Gospell Cannot the voice of Christ in the Gospel either by threatnings or promises restraine vs from vnholy and vn-saintlike courses from our prophanations of the Sabboth our blaspheming drunkennesse scurrilitie maliciousnesse c. Are we scorners and deriders of them that refraine from our ouer prophane courses Doe we despise and hate and persecute as much as lieth in vs the most effectuall meanes whereby men become Saints and beleeuers If we be such as it is to be feared that some of vs are little better then such the Deuils and damned wretches in hell haue asmuch cause as we to hope that Christ will be glorified and made wonderfull in them Neither can we so long as we remaine such expect that the Lord in this day should any otherwise be glorified and made wonderfull in vs then in the Deuill and all reprobate persons This doctrine being beleeued will be a meanes of much comfort to the afflicted and persecuted Saints of God It is a matter of great humiliation vnto them in such times of persecution to consider how the name of God is dishonoured and
prophaned by the Enemies of the Gospell and how they insult and triumph ouer Christ and his holy ordinances It grieues their soules and humbles them often vnto the very dust that Christ will no more shew himselfe in his owne causes Also the consideration of their owne weakenesses and infirmities which in such times they cannot hide whereby they are often a reproch and dishonour to Iesus Christ and a meanes of triumph and glory to the enemies of Christ doth much dismay them but the more Christ suffers himselfe to be reproched and dishonoured in his Saints in this life and the more the wicked do glory and triumph ouer their basenes and infirmities the more will he to the wonderment of all the world glorifie them and glorifie himselfe in them that which he withholds in this life he will pay with infinite vsurie and aduantage in this day if we can patiently wait vntill then And thus much of the description of the day of Doome into which the Apostle for the further consolation of this persecuted Church did digresse Because our testimonie was beleeued of you in that day Here the Apostle returneth againe to that point which a litle he digressed from for hauing in the beginning of the seuenth verse affirmed thus much in effect That it was righteous with God that they which were molested and troubled by wicked men for the Gospels sake in this life should rest with the Euangelists and Apostles in the life to come he here rendreth a reason thereof Because our testimonie was beleeued of you in that day By their testimonie he meaneth the doctrine of the Gospell which they preached the substance where of is contained in their writings This is it they testified of and the testimonie they giue thereof ought to be the ground and foundation of euery Christians beleefe There is no other doctrine of Saluation that a Christian ought to beleeue but what the Apostles and Euangelists giue testimonie of That which hath not their tongue or hand or seale at it doth not appertaine to the Christian Faith yea if our beliefe of the principall parts of the Gospell be grounded onely vpon custome heare-say or tradition from our Auncestors and not vpon their testimonie it is but a fansie and no sound beliefe no though we should giue our bodies to the fire to be burned for the same Would we then be sure whatsoeuer betide vs in this life to rest after this life for euer and euer with the Apostles and be partakers with them in that glorious estate that we perswade our selues they are in Let vs beleeeue their testimonie and so farre forth as we beleeue the same one may be assured to rest with them and the more disquietnesse and restlesnesse we indure in this life for beleeuing them the more we may secure our selues after this life to rest with them little hope can they haue to enter into this rest whose greatest hope lies in the beliefe of that the Apostles neuer gaue any testimony vnto The superstitious ignorant Papist lookes to rest with the Apostles for going on Pilgrimage for his worshipping of Saints Angels for his praying vnto our Lady for his whipping of himselfe for his praying for the dead for forbearing to eate flesh vpon Fridayes and Saturdayes and such like will-worship whose testimonie doe they beleeue herein Not the Euangelists and Apostles They no where giue any testimonie vnto any such matters but rather testifie against them The like may be said of others who though in words they professe that they beleeue the doctrine of the Apostles yet in their deeds they giue the lie thereunto so liuing as if that which the Apostles haue preached or written were but so many fables To goe no further we haue heard the Apostle testifie in this very place That in the latter day Christ will come in flaming fire to render vengeance vnto them that know not God and obey not the Gospell of Iesus Christ would we not if we did beleeue this testimonie striue by all meanes to attaine vnto the knowledge of God to yeeld all due obedience to the Gospell Would we please our selues as we doe in ignorance of God and purposely continue in disobedience and rebellion against the Gospell if we did beleeue this testimonie It is not possible Well we must know that we must neuer looke to enter into rest with the Apostles so long as in this manner we shall refuse to beleeue their testimonie And thus much of the second part of the Apostles Consolation VERS 11. Wherefore we also pray alwayes for you THe third part of the Apostles consolation followeth wherein First he certifieth this Church that He and Siluanus and Timothie doe alwayes pray for them i. doe daily in their ordinarie and extraordinarie prayers remember their afflicted state vnto the Lord and become humble and incessant suiters and suppliants vnto Christ Iesus for them And was not this thinke we matter of great comfort vnto them that such Worthies as these so deepe in grace and fauour with God should so take their afflictions to heart that they should become daily and continuall petitioners vnto God for them neuer giuing the Lord any rest vntill he should heare them and grant their requests If poore oppressed subiects that should indure daily wrongs and molestations from great men should be assuredly certified of this that some speciall Fauourites about the King did take notice of the wrongs and iniuries that were offred vnto them and did daily sollicite the King to releeue them would it not be a great matter of comfort vnto them would they not conceiue hope that at length they should haue some remedie against their oppressors Much more might these poor persecuted Saints in this Church comfort hearten themselues in the midst of all their miserie to consider that they had such continually to supplicate for them who could preuaile as much with God as if Noah Daniel and Iob should haue stood vp and haue intreated the Lord in their behalfe especially seeing they could not be ignorant but that the prayers of men so faithfull must needs preuaile exceedingly with God First in that Paul to the end that he might comfort them certifieth them that he prayeth for them it sheweth that himselfe was perswaded that they were the better for his prayers and that he assured himselfe that they so esteemed themselues to be Though therefore it should be farre from Christians to be proud and conceited of their prayers yet we cannot pray either for our selues or others with that earnestnesse and feruencie of spirit that we ought except we esteeme our prayers certaine and sure instruments of blessings vnto others And this should be the solace and ioy of euery poore Christian soule that thirsteth after the good and welfare of his neighbour that though we be not able to do them that we loue and wish well vnto any other good yet we may pray for them and in praying for them
we shall do them good worthy thanks Let vs further learne not onely to esteeme well of our owne prayers for others but of the prayers of others for our selues let vs make no question but that we fare the better for the weakest prayers that proceed from a faithfull and good heart let their hands be deare and precious vnto vs that are lifted vp vnto God for vs. We dearly affect if we haue any good nature in vs those which in our necessities will speake a good word for vs to our Superiours vpon Earth how deare then should they be vnto vs that in our miserie speake vnto God in our behalfe Secondly let no man thinke himselfe too good to pray that continually for the poore distressed Saints of God Wert thou as good as Paul or Peter as great as Solomon or Dauid it will become thee to begg at the Throne of Gods grace for thy poore brethren yea the better thou art and the worthier in the eyes of God and man the better will this dutie become thee and the more fitting it will be for thee to performe the same For the more that a man is in grace and fauour with God the more he ought to be humbled with the sense of his brothers wants and should the more vse that interest which he hath with God for their releefe And as no man ought to thinke himselfe too good to pray for his brethren though he were as good as Paul himselfe so ought none how holy soeuer thinke themselues too good to be prayed for What a worthy Church was this How did Paul magnifie it yet it stood in neede of continuall prayers and Paul for their comfort tells them that he doth pray continually for them whereby he declareth that they desired the same yea Christians the better they are the more they see their owne wants and the neede of the prayers of others How often doth Paul himselfe beg the prayers of the poore Saints for himselfe See for this end Rom. 15.30 31. and the third Chap of this Epistle and the third verse of which matter I shall haue more fit occasion to intreat vpon that place Thirdly all Christians after the example of Paul in this place should in all their prayers be in a speciall manner mindfull of those Christians that are vnder the crosse whether by persecution or any other tribulations as this Church was at this instant Oh beloued we should euer carry them in our bowels and hearts and neuer come into Gods presence but we should haue them in our mouthes and commend their estate vnto God For no persons are in so great danger as they none feele the want of our prayers so much as they none reap so much fruit and comfort by our prayers as they Litle know we beloued how much good we may doe them by our prayers Though we cannot by our prayers pull downe visible and sensible vengeance vpon the heads of their persecutors though we cannot by meanes of them open the prison gates and shake off their fetters or turne the hearts of their enemies and them that molest them yet some blessing or other we may be assured to procure vnto them For either the Lord by this meanes will in his good time remoue the crosse or mitigate it or giue comfort in it or strength and patience to beare it or not suffer them to fall so greeuously vnder it or bestow some better grace vpon them then that which the crosse depriueth them of we may presume that some way or other they shall fare the better for our prayers and that they shall neuer returne vnto vs in vaine And therefore if there be any bowels of mercy and compassion in vs towards them that are in distresse it should moue vs euer to remember them vnto God neuer to go to God in prayer but to carry a minde with vs deeply possessed with their miseries that the Lord may see it and euen in pitie and compassion towards vs may shew some pitie to them as it is his nature so to doe Fourthly it is the dutie of Christians not onely to obserue a constant and perpetuall course in prayer daily but in those prayers not to remember our selues onely but our brethren also and in those prayers which we make we must not looke to receiue the grace either vpon our first asking or for once asking no though our prayers were neuer so faithfull and feruent and though we were neuer so great in Gods fauour but we must waite the Lords leisure and craue againe and againe yea continually for that grace which we desire either for our selues or others and neuer cease praying vntill we haue obtained it or that the Lord hath euidently declared that it is not his will to grant it vnto vs and though for many weekes and moneths and yeares togither we haue bin suiters vnto the Lord and giuen all attendance at the gate of his mercy though we haue daily renewed our suite and continually put the Lord in remembrance thereof though we haue others also were they Prophets and Apostles daily for many yeares togither suing for vs and yet we haue receiued no answer from God yet so long as God doth not flatly denie our request and doth not forbid vs to make the same let vs not thinke much to waite the Lords leisure but let vs still in hope daily renue our suits vnto him for in so doing we shall be sure in the end to be no loosers by waiting the good pleasure of God That our Lord would make you worthy this Calling Secondly for the further comfort of this Church he setteth downe the speciall matter and contents of his prayers containing 3 petitions The first petition according to the true meaning thereof is this That as the Lord had vouchsafed them this honourable Calling to be Christians and had giuen them grace euen to suffer for Christ and therein giuen them a pledge of their eternall glory with Christ so it would please the Lord to direct them and in that mannar to be present with them especially in these times of tryall and persecution that they may approue and shew themselues before God and men to be worthy Christians and that they may not in word or deed through frailtie and infirmitie doe any thing that may blemish and staine their profession or that may be vnbeseeming or vnworthy the name of Christians He doth not then so much intreat the Lord to free them from trouble and persecution and to deliuer them from their enemies as that they may acquit and behaue themselues worthily and valiantly as it becommeth the souldiers of Iesus Christ. A prayer very necessarie for such times and persons Our experience will serue to teach vs how many Christians in time of peace and prosperitie haue made a worthy and glorious profession which in time of persecution and troubles haue discouered much vnworthinesse yea many for a good time haue in the midst of many tryals shewed themselues
or willeth any good vnto vs yea this good pleasure of his goodnes is the cause of all that goodnes and worthinesse whatsoeuer is in vs. God doth not manifest to a Christian his good will and pleasure towards him all at once but by certaine degrees neither are the first beginnings of that grace which flow from the good will and fauour of God sufficient to support a Christian in persecution but the Lord must adde grace vnto grace and strength vnto strength vntill he haue fulfilled all the good pleasure of his goodnes And therefore in such times we had neede so to behaue our selues towards the Lord that he may multiply increase and bring to perfection the worke of his good pleasure and goodnes in vs. We had neede then to beg and craue it at Gods hand and rest vpon it as our onely hope which if we can do no doubt but that the more the enemies of God shall accomplish the lewd pleasures of their wickednes vpon vs the more we shall feele God fulfilling the work of his good pleasure in vs which will more strengthen and incourage vs to be constant in the Faith of Iesus Christ and to suffer for it then if we should receiue speciall incouragement applauses from all the Saints in heauen and earth And the worke of faith in power The third petition is that God would fulfill in them the worke of faith with power which is another speciall meanes whereby they may become worthy of the Calling aforesaid yea and whereby the Lord doth accomplish in them the good pleasure of his goodnes There is no doubt or question but by Faith here he meaneth iustifying or sauing Faith that very kinde of Faith which formerly he said did superabound in them and was exceedingly increased Learne we briefly from hence 1. That there are degrees of Faith and that not the beginnings but euery degree of Faith is the worke of God yea one of the most powerfull works of God So that it is no more in the power of man to beleeue or in beleeuing to increase his owne Faith then it is to climbe vp to heauen Faith and euery degree thereof is wrought onely by the finger of God and our natures are so incapable of it that God is faine by a diuine and almighty power to imprint euery part and degree thereof in vs. 2. Though we had made neuer so great proceedings in Faith yet we can neuer in this life be said to come to that perfection in Faith but that we shall haue need to make this prayer vnto the Lord to fulfill in vs the worke of Faith yea the more our Faith is growne and increased in vs the more we shall desire still the perfection thereof This Church as we heard is commended by the Apostle for that their Faith was exceedingly increased and yet the Apostle prayeth continually for them that the worke of Faith may be fulfilled in them So that though we had neuer so much Faith yet we shall need more and desire more and it is a fearfull signe that those haue no Faith in them which think they haue so much as they need no more despising all those meanes whereby their Faith may be increased 3. Faith is the most necessarie good that Christians in time of persecution stand in need of By our prayers to free them from persecution or to inchaunt their bodies that they could feele no paine nor hurt either by sword or fire from their wicked persecutors were not to obtaine so great a grace for them as the accomplishment of their faith For faith doth supply whatsoeuer is needfull to giue a Christian strength and comfort in persecution By it not onely the fiery darts of Sathan are quenched but the swords and speares and darts of all the wicked Tyrants in the world are so blunted and dulled that though they pierce yet they cannot hurt the partie that is armed therwith It is an inchaunted shield that can beare of the most mortall blow for the more we shall suffer for Christs sake and the Gospell the more by faith we shall be secured and assured of a blessed reward that shall infinitely surpasse in worth and weight any thing which either we shall or can possibly suffer in our flesh by the hands of wicked men Faith will make vs to see that it is an aduantage and gaine vnto vs to lose for Christs sake and that the greater things that we shall forgo and part with the greater benefit it shall be for vs and that the more we shall suffer for him though to the death the more we shall be glorified with him Read the 11 to the Hebrewes and consider the power and vertue of Faith how through it Christians haue endured mockings scourgings bonds imprisonment stoning the racke and would not be deliuered that they might receiue a better resurrection Heb. 11.35 36 37. VERS 12. That the name of our Lord Iesus Christ may be glorified in you and yee in him according to the grace of our God and of the Lord Iesus Christ. THese words containe the maine ground and reason by which he moueth the Lord to grant the former petitions and by which he perswaded himselfe and conceiued hope that the Lord would grant the same vnto them For by this meanes Christ Iesus should receiue glory and honour by them in the very face of his enemies and they againe through the free fauour and loue of God should be glorified in him Whence we may learne 1. That this holy intent and desire here specified is a speciall meanes to moue the Lord by prayer to grant the former requests and that the Graces in the former petitions are the meanes whereby the name of Christ is glorified in vs and we in him and that being destitute of the former graces specially in time of tryall Christs name shall be dishonoured by vs and we shall pull shame and dishonour vpon our selues 2. The first and maine scope of a Christian is to glorifie the name of Christ and not to looke to be glorified in Christ but in and through his owne glorifying of Christ yea we are to desire the glory of Christ when it seemes to fight against our owne glorification in him as Moses did Exod. 32.35 and Paul when he desired in the affection he did beare to the glory of Christ to be Anathema for the people of the Iewes We may and we ought to desire to be glorified in Christ but we must first desire and indeauour that Christ may be glorified in vs and receiue honour in our seruing and worshipping of him 3. Though God be neuer so glorified in vs and though our glory in him is a consequent of our glorifying of him yet our glory as appeares here comes not of any merit of ours but of the meere grace and fauour of God and of our Lord Iesus Christ. So that when we haue brought all the glory we can to the name of Christ if God in Christ were not
gracious and mercifull vnto vs we should not for all that be glorified in CHRIST And thus much of the third part of this Epistle THE SECOND CHAPTER Vers. 1. We beseech you brethren by the comming of our Lord Iesus Christ and by our assembling vnto him 2. That yee be not suddainly moued from your minde nor troubled neither by spirit nor word nor by letter as from vs as though the day of the Lord were at hand 3. Let no man deceiue you by any meanes THE fourth part of this Epistle followeth which is a brotherly Admonition wherein we are to consider 1. The Forme 2. The Matter In the Forme the Apostle expresseth with what heart and affection he admonisheth them and therein is a worthy president vnto all Christians what louing hearts and feeling affections they ought to bring with them in admonishing one of another And first he stileth them as in the sense and feeling of that spirit by which he writ he esteemed them Brethren wherein he declareth not onely a speciall loue and affection to the cause but also to the persons of them he admonisheth For the persons of brethren where there is any nature or grace amongst them are deere one vnto another in regard of that naturall bond whereby they are mutually knit one to another So that in this very name of Brother which he giueth them there shineth a great loue and affection in the Apostle towards the persons of all in this Church And from this loue doth this Admonition flow And from the like Loue and Affection ought all Christian admonition to flow Wouldst thou effectually admonish an other thou canst neuer doe it vntill thou shew thy selfe a brother vnto him Thou must let him see that thine admonition streameth a brotherly affection and that that is the very ground and cause thereof so that if thou didst not esteeme and loue him as a brother thou wouldst not admonish him On the contrary side those admonitions that flow from gall and choler or from malice and hatred of the person admonished are no Christian admonitions neither can we expect any blessing on them but rather that the parties admonished should be the worse for them It is brotherly Admonition that Christ will blesse Neither is it possible for vs to admonish them brotherly whom we do no not esteeme and affect as brethren 2. In this Admonition he louingly entreateth and beseecheth them to take heede vnto themselues As he calleth them Brethren so he behaueth himselfe towards them as a Brother in the whole tenor of his Admonition For in meeke sweet and brotherly manner he prayeth and beseecheth them to beware and to take heede and doth not in an imperious and controlling manner require the same though he were their superiour wherein he sheweth a tender and compassionate heart esteeming their danger to erre as it were his owne hurt and their freedome from error as his owne good For when men of their owne meere motion do become suiters and suppliants vnto others though it be for others yet they declare therein that they themselues haue an interest in that good which they sue for The Apostle carieth not himselfe as wee often vse to do in our admonitions and warnings of others he biddeth them not in an insulting manner looke to themselues and take heed of such and such matters say they haue a faire warning thanke themselues if they do otherwise then they ought to do and looke not to be pitied of them but he beseecheth and intreateth them and therein professeth that it should do him much good if they would take warning and that it would be no small greife and sorrow of heart to him if they did not This spirit should all Christians bring vnto the admonishing of their Brethren especially the Ministers of Christ. And this is one reason why there is so litle fruit oft in our admonitions because we shew so litle loue and compassion in them Our admonitions for the most part are but purgations and euacuations of our spleane and malice and not any manifestation of our loue and compassion to the parties admonished as though their well-doing were an aduantage vnto vs and their ill-doing a damage vnto vs. Now further the Apostle doth not nakedly beseech them but he adjoyneth thereunto a double adiuration or obtestation wherein he declareth with what zeale and ardor of spirit he beseecheth them The Apostle then in this his Admonition heateth his Loue with zeale and moderateth his zeale with Loue he mingleth tempereth them both togither In the one he sheweth his desire of their good in the other his feare of their euill And therein he teacheth vs what affections we should bring with vs to the admonishing of our brethren a zealous Loue and a louing Zeale Loue without zeale is but folly Zeale without Loue is but furie and madnes But how do most of vs swarue in our passions when we come to admonish our brethren Sometime in our admonitions we shew neither loue nor zeale but admonish them in that manner as though we cared not whither they hearkned to vs or no. Sometime we shew loue but no zeale sometime hot zeale but no loue if that may be called zeale that is without loue But let vs neuer take vpon vs this office vntill we can temper these affections togither Besides in this feruencie of his Spirit he sheweth that they were in great danger to be seduced and that it was a dangerous matter for them to be seduced and led away with that error which he admonisheth them of And in them he sheweth the condition of all true Churches and Christians especially in the time of persecution and tryall that they are then in great danger through the powerfull and malicious worke of Satan to runne into error and it is then most dangerous for them to erre as by meanes whereof they giue speciall aduantage to Satan and to the enemies of the Gospell He adiureth them by the comming of Christ and by their assembling vnto him as if he should say you heard before what I said concerning Christs second comming and the wonderfull glory of all the faithfull that shall be in that day assembled vnto him As therefore you will looke and expect to be amongst the number of those and to haue your portion in that great glory and as you tender the saluation of your soules looke to your selues and take heede of that dangerous error that here I admonish you of Whence we obserue 1. That Christians must learne to place their speciall hope and comfort in the expectation of Christs comming otherwise this adiuration should haue litle force in it 2. That all Christians Ministers especially must be most carefull to warne and admonish their Christian brethren of such errors as may hazard or endanger any wayes their hope and expectation in that day 3. That Christians euen the best and those which haue giuen greatest testimonie and proofe of their faith shall bee in danger
vnto it and embraceth it This Faith and Sanctification go hand in hand togither The motions of a sanctified spirit goe no further then the light of this truth and this eye of faith doth direct And what neede they feare to be seduced or drawne out of the way that haue such a Spirit to moue them such an eye and light and rule to direct them Vers. 14. Wherevnto he hath called you by our Gospell to obtaine the glory of our Lord Iesus Christ. THe outward meanes whereby the inward meanes were wrought was the Ministerie of the Apostles and Euangelists which he calleth their Gospell Whereby he declareth that whatsoeuer they ministred to the people it was the Gospell and therefore that we that are Ministers should tread in their steps and minister that onely to Gods people that we may avow to be Gospell By this Ministerie being nothing else but the Ministerie of the Gospell were they called saith the Apostle to sanctification and faith in the truth The Gospell then yea our Gospell .i. the Ministerie of the Gospell practised and instituted by the Apostles is Gods owne consecrated instrument whereby the Spirit worketh sanctification faith Thus doth the Lord honor his Ministerie So that they which are the despisers thereof neuer had any true faith or sanctification and therefore are a prey to Antichrist And surely who are they that he preuaileth against in our Kingdome Are they not manifest despisers of this ordinance For as for those that are called by the same vnto sanctification and faith they cannot but honor it as the blessed instrument of their conuersion and eternall saluation He sheweth further wherein the end of this their Ministerie consisted in calling of them to the obtaining of the glory of Christ. i. of that euerlasting glory and happines by Christ which Christ our Head himselfe in Heauen now enioyeth So that this is a notable meanes to debase the glory of Antichrist to fix our eyes on the glory that Christ hath purchased for vs and is entred into heauen to take seisen and possession of in our behalfe And surely one maine cause why a many are so carried away with the glittering shewes of Antichrists pompous estate is because they haue not their mindes set nor the eyes of their soules fixed on that wonderfull and vnutterable and inconceiuable glory that for all Christs faithfull followers is prepared in heauen All the glory of Antichrist would be vile in their eyes if they so did Vers. 15. Therefore Brethren stand fast and keepe the instructions which you haue bin taught either by word or by our Epistle THe Use and Application followeth As if he had said Seeing you haue so great matter of comfort Brethren stand fast c. Wherein we are to consider these 3. things 1. The dutie that he exhorteth them vnto 2. The ground of the dutie 3. The meanes of performing of the dutie The dutie is that they stand fast It is a metaphor borrowed from Souldiers who in brunt of battell gather their strength togither that they may not be ouerthrowne So he would haue them to do to gather togither all the strength they can that they may stand against the brunt and storme of Antichrist Whence we may learne 1. The beloued and elect of God shall bee powerfully and strongly assaulted by the Man of sinne and in great danger to fall into the Apostasie aforesaid if they looke not vnto themselues 2. That they must therefore gather all their force and strength togither to stand strongly to the defence of the true faith and religion that no tempests and stormes may remoue them from it 2. The ground of this dutie is implied in the word Therefore i. Seing that the Lord hath elected you c therefore stand fast The doctrine then of the certainty of our saluation and of our election is not a doctrine of securitie but it hath this nature in whomsoeuer it is found to stir vp men so much the more to stand to the truth So that the more that a man is assured of his saluation the more he will striue to keep the faith So that if he should see his name written in the booke of life yet would not this make him wax secure but so much the more carefull to please God and so much the more resolute against the enemies of God If a man should know that his body were in that case that he could not be slaine in battell howsoeuer he might be wounded maimed and hurt would that make him to yeeld himselfe to his enemies or to suffer them to wound and hurt him Would it not rather make him fight so much the more couragiously 3. The meanes follow of performing this dutie whereby they and all other may stand fast The first is that they hold fast or lay a sure hand as the word signifieth vpon the Apostles Traditions These Traditions are all such Ordinances of religion and diuine worship as were taught and established by the Apostles and Euangelists whether by word or by Epistle For vnto them whom the Apostles with their owne mouths preached their words were of equall authoritie with their writings But with vs to whom they neuer spake their writings onely are authenticall and not their words because we know not what they spake more then they writ 1. The dutiâ— then is this to lay hold with both hands on the doctrine of the Apostles and not to suffer any part or parcell thereof to be wrung forth of our hands 2. This shewes the meanes whereby Antichrist hath so much preuailed for that men haue not held fast the Apostles traditions but the Churches of Christ haue suffred now one Ordinance and then an other to be wrung out of their hands Vers. 16. Now the same Iesus Christ our Lord and our God euen the Father which hath loued vs and hath giuen vs euerlasting consolation and good hope through grace 17. Comfort your hearts and stablish you in euery word and good worke THe second meanes of standing fast is in the hand of God and it is twofold 1. Consolation of the heart Except the Lord from heauen send a comfortable and cheerefull heart that it be not daunted and terrified one shall hardly hold fast Whereas so long as the Lord comforteth the heart so long we shall vphold and maintaine the faith 2. God must also establish vs and confirme vs in euery word and good worke that we may so carry our selues in word and deed that we giue no aduantage to the aduersarie For if Antichrist can trip vs in either he will giue vs a dangerous blow The Apostle therefore concludeth this matter with a prayer to Iesus Christ and to God the Father stirring him thereunto by mention of that free fauour of his toward them whereby in Christ he hath loued them and giue them euerlasting consolation by putting them in good hope of eternall saluation through grace Thereby teaching vs that the maine ground of our assurance of future
and further mercies from God ariseth from the consideration of his former fauour and loue toward vs. And that therefore we must labour to get assurance of the one if we desire to haue our faith confirmed and strengthned in the hopefull expectation of the other And thus much of the fourth part of this Epistle THE THIRD CHAPTER Vers. 1. Furthermore Brethren pray for vs that the word of the Lord may haue free passage and be glorified as it is with you THE fift part of this Epistle followeth which is a petition wherin the Apostle becōmeth an earnest suter vnto the Church that he writes vnto And what doth he sue for For their prayers He entreateth them that they would pray for him for Syluanus and Timothy his fellow-labourers And to the end that he might obtaine his desire he calleth vpon them by the name of Brethren as he hath done twise or thrise in this Epistle already Wherein we must not thinke that the Apostle according to the common vsage of this age doth it onely for courtly complement a thing far from the disposition of that Spirit by which he writ this Epistle but he doth vnfainedly desire this office at their hands as a principall fruit of their brotherly loue and affection towards him and as a matter whereby he expecteth a speciall blessing from God Whence we may learne these lessons 1. That it is the dutie of Christian brethren mutually to pray one for an other vnto God their Father Paul he prayes for the Thessalonians and he prayes them to pray for him The brethren in Christ doe mutually merit one an others prayers when they pray one for an other Doe I pray vnto God for thee I haue therein deserued that thou shouldst pray for me The wages of an hired labourer are no more due to him then thy prayers are due vnto me And thou shalt answer at Gods tribunall vpon an action of debt and default of payment if thou answer not the same Though I should not pray for thee yet art thou bound to pray for me the Lord hath laid this law vpon vs to pray euen for them that persecute vs and to blesse them that curse vs How much more are we then to pray for them that pray for vs and to blesse them that blesse vs And as this is a mutuall dutie and debt that one Christian owes to an other so ought all Christians to make that reckoning of this debt as that they should vpon all occasions demand and require it and not remit or forgiue it We can demand our temporall debts and will thinke much to remit a penny in the payment of a great summe But for this spirituall debt we can be content to let it goe and neuer demand it Or if we do at any time demaund it it is but for ceremonie and fashion we care not whither men pay it or no. This shewes beloued that we make no reckoning or account of an others prayers For if we did we would oftner demand them then we do And the rather because the debt is of that nature that the more we vrge the payment thereof the more we fauour the person indebted the more we neglect to vrge the same the more wrong we doe vnto him For there is no prayer that he makes for vs but he obtaines thereby as great a blessing for himselfe as for vs. 2. If we desire that others should pray effectually vnto God for vs let them see that we esteem them as brethren and let vs so demeane our selues towards them as they may esteeme of vs as brethren For howsoeuer the prayers of the faithfull may do good to them that as yet are not brethren in Christ yet is there a more liuely feeling of the efficacie and power of prayer and of the sweet influences of Gods graces obtained by them when professed brethren pray one for an other And onely by their prayers can we looke to get good that are our brethren For otherwise their prayers are an abomination to God and their blessings in themselues but so many curses 3. The prayers of the faithfull are the common goods of the Church And there are none so high and great in fauour with God but they stand in neede of the prayers of others euen of their inferiours Behold here Paul a great Apostle of Iesus Christ that had bin rapt vp into the third heauen and there heard things vnutterable he that had the Spirit of Prophecie and the gift of working miracles and who was in a singular manner illuminate in the mysterie of the Gospell and inspired to be a pen-man of holy Scripture desires the prayers of this poore Church Would that Spirit by which he writ this Epistle haue suffred him so to haue done but that through the same Spirit he had a liuely sense of his owne neede and a confidence that he should be the better blessed by meanes of them and that God would for their sakes shew the more fauour vnto him There are none therefore so low meane in Gods Church but the highest may be beholden to them for their prayers Paul here desires the Thessalonians to speake to and entreat God for him and his fellowes This should teach vs to stir vp this gift in our selues and highly to esteeme the prayers euen of the meanest of Gods seruants For if the Spirit of God taught Paul to make that reckoning of them much more ought we euen the Ministers who as we are many degrees inferiour to Paul so doe we by so many degrees more need the helpe of the prayers of the meanest of Gods people euen we I say that are Ministers do need the prayers of our people and the people need to pray for their Minister yea the meanest of them must learne to be Orators vnto God for him if they looke to reap fruit by his labours And this no doubt is one maine cause that the Lord doth no more blesse our labours vnto you because you neuer pray for vs nay because many of you cannot pray for vs. The Apostle doth not onely in generall require this Churches prayers but he giues them speciall directions concerning the matter of those prayers which he would haue them to make for him Wherein in generall and by the way he teacheth that if Ministers will looke to reap fruit from the prayers of their Churches they must teach and direct them how to pray and informe them in the speciall matter of their prayers We must not onely call vpon men to pray but we must teach them how to pray as both CHRIST and IOHN taught their Disciples It is very fitting and necessarie that Christians should haue directions for prayer yea and for the further helpe of their weaknes set formes of prayer also though they are not to be tied onely vnto them and stinted streitned so as they may not vse any other prayers but according to the practise of our Churches that prescribe and vse set formes
those things which from the Lord I haue giuen you in charge euen as now also you do Which petition of his hath some dependance vpon the former consolation For vpon that condition might they hope that God would stablish them and defend them from that euill one if they were carefull to do those things that the Apostles enioyned them Now what was it that the Apostle and his fellow labourers Syluanus and Timothy enioyned them but to obey the Gospell which contayneth precepts of Faith and Repentance from dead works 1. Therefore it is the dutie of Christian men if they will be sure of Gods protection assistance against Satan to do those things and to do them constantly that are taught them by the Apostles Euangelists in the Gospell yea that are taught them by their owne Ministers out of Gods word God as he is faithfull in himselfe so he stablisheth those that be such No other can hope for protection from him but are exposed vnarmed to the power of Satan To do the things enioyned by the Apostles of Christ is the onely meanes wherby we may blesse our selues from the power of the Deuill other courses are but mockeries of the Diuels owne deuising 2. It is the office of Ministers to hope the best of the piety and perseuerance of their people where they discerne any good thing in them That which also it is fit for them to make knowne to their flocke For by this meanes will the soules of the godly be the more incouraged to goe on in that good course that they are entred into And on the other side the peoples faith oft groweth faint when they perceiue that their Pastors hope waxeth faint of them 3. The confidence which they vse and ought to haue of the perseuerance in well-doing of others though neuer so godly hath not its ground in themselues but in God For it is of God not of our selues and our owne meere will that we do that that is acceptable vnto God The Apostle therefore trusteth in the Lord of them he trusteth not in them themselues Those then that the Lord hath decreed to stablish and defend from Satan those doth he enable by the power of his grace and the instinct of his Spirit to perseuere in such good works as by his Ministers they are enjoyned 4. Out of this certaine faith and assurance that God will thus stablish and defend them the godly ought not to grow retchles but to be the more diligent and carefull to yeeld obedience to the Ministerie of the Gospell Vers. 5. And the Lord guide your hearts to the loue of God and the waiting for of Christ. NOw that through Gods helpe they may constantly perseuer in the practise and performance of those things that by the Apostles were enjoyned them the Apostle wisheth vnto them the principall meanes whereby they may perseuer in Euangelicall obedience to the Ministerie to wit that their hearts may be directed by God to the loue of God and the patient expectation of Christ. By the LORD here seemeth to be vnderstood the Holy Ghost as by GOD God the Father And so haue we the three persons here distinctly set downe The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth by a right line to direct one to somewhat Now the Lord is said to direct the heart when he turneth it to some thing causing it to affect it and delight in it which before it was estranged from and abhorred The patient expectation of Christ is such an expectation of him as whereby expecting all benefit by him we are incouraged patiently to endure any thing for him Hence we gather 1. That these two things are principally necessarie vnto godly perseuerance such as was spoken of before the loue of God and the patient expectation of Christ. For the loue of some good thing past or present and the expectation of some future good are wont to make vs more cheerefull in the doing of our duties Vnlesse therefore a mans heart be inflamed with the loue of God whom in the Gospell he yeeldeth obedience vnto as also vnlesse he be possessed with an earnest expectation of Christ and a longing for him that so he may worke with much patience in hope of reward our Euangelicall obedience will soone wax faint But a heart inspired with these graces will stir vp the whole man to do euery thing commanded in the Gospell with all constancie And contrariwise where this constancie of obedience is not it is a signe that this loue of God and this expectation of Christ is wholy wanting in the hearts of such 2. That euen the hearts of the faithfull are in their owne nature estranged from the loue of God and the expectation of Christ insomuch that they would wholy swerue and wander from either were they caried by their owne proper motion which would rather cary them to an hatred of God and a despaire of Christ. 3. The heart is directed disposed and moued by God alone who directeth it as by a streight line to the loue of himselfe and to the expectation of Christ i. of eternall saluation in and by Christ. Would a Pastor therefore haue his people perseuere in well-doing according to the precepts of the Gospell Let him by earnest prayer intreat of God that he will be pleased to direct their hearts to the loue of himselfe and the expectation of his Christ. Vers. 6. We charge you brethren in the name of the Lord Iesus Christ. HEre beginneth the sixt part of this Epistle which containeth a Christian reprehension laid downe in forme of a denunciation And it is Generall vers 6 -11 Speciall vers 11 -16 In the generall denunciation come to bee considered 1. The manner 2. The matter In the manner he sheweth 1. With what affection 2. With what authoritie he vseth this denunciation 1. His affection appeares in the title of brethren which he oft repeateth in this short Epistle thereby teaching how necessarie it is for the edification of others that our brotherly loue towards them do oft appeare to them Neither can we hope that either our exhortations or admonitions much lesse our reprehensions should preuaile ought with others vnlesse they be heated with brotherly loue and appeare euidently to streame from a heart fraught with it Euill therfore performe they these offices whose admonitions and reprehensions are dipped in gall and vineger And yet alas such are the reproofes of most Christians nothing for the most part but purgations of their owne rancor and choler 2. His authoritie followeth He chargeth them in the name of our Lord Iesus Christ that is by that authoritie which he had from Christ. He giueth no charge in his owne name but in the name of Christ his and their Soueraigne Lord. Wherein we are taught that our denunciations and reprehensions if they be truly Christian ones must be grounded vpon the authoritie of Christ And Ministers ought to take heede that they presume not to reproue ought but what