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
full of spirit and life his discourse not extrauagant but keeping close to the point and tending mainly to the improuement of piety and godlines in regard whereof they seemed neither vnworthy to see further light nor vnable well to endure the light I was not vnwilling notwithstanding mine owne occasions and distractions otherwise out of my loue to the deceassed and desire of aduancing the common good to take some paines about the transcribing and perfecting some of them and so fitting them for the Presse And among the rest perceiuing these his Meditations on that Second to the Thessalonians to be both pithy and compendious handling an entire parcell of Scripture that in our language few haue formerly delt with as also that himselfe had begun to write them out more fairely and largely then ordinarie as intending some such thing I thought good to breake the ice with them And so beginning at the entrance into the Second Chapter where he had left transcribing out of other his owne notes containing a continued Commentarie to the end of the Epistle some defects onely supplied haue I made vp the whole worke Which if it shall finde such good acceptance as my desire is it should and as the worke it selfe I doubt not will deserue I may receiue thereby incouragement to take further paines about the finishing and fitting for publike view some other of his labors that as yet remaine with me for the good of Gods Church and the benefit of his poore Wife and foure fatherles Orphans Had he himselfe while he liued put the last hand to the two latter Chapters as he had done to the first the whole worke had bin more consummate and exact then now it is Yet as it is though not altogither so artificially compact and put togither and so wanting some of its grace that way it is for the maine matter of it in all likelyhood no other then it would haue bin had he procceded to perfect it as may appeare by comparing his second transcript with his first draught in that that he had finished That blessed Spirit accompanie the publishing of it by whose immediate inspiration the Epistle it selfe was at first endited and by whose gracious assistance these Meditations on it were formerly conceiued and deliuered and through his blessing it may proue beneficiall and comfortable to not a few in the reading of it as in hearing it hath bin the like to many already To Him commending it and thee I rest Thine in Christ T. G. AN EXPOSITION of the Second Epistle to the Thessalonians THE FIRST CHAPTER VERS 1. Paul and Silvanus and Timotheus THE principall scope of this Epistle is to confirme and strengthen this Church in the sinceritie of that Faith and Religion wherein it was first planted and therein to arme it against all tryals and temptations arising either from wicked Persecutors or corrupt and antichristian Seducers The parts of the Epistle are many knit togither in that frame and method by the Inditer thereof that was most common in those times and places amongst not onely diuine but humane writers in their Letters and Epistles The first part is a Superscription wherein is expressed 1. The Authors of the Epistle 2. The Persons to whom the Epistle is sent The principall Author was Paul by whose spirit alone stirred vp and directed by Gods Spirit it was indited Silvanus and Timothie consented thereunto whose names Paul vseth togither with his owne for the further establishing and confirming of that truth which here he writes of and to testifie that they were of the same iudgement and affection with him In these three Persons especially in the first is declared the diuine authoritie of this Epistle For these being though so much be not in this text specified the one an Apostle the other Euangelists their authoritie in the dispensation of the Gospell whether by mouth or pen was more then humane they hauing especially Paul a Spirit that led them into all Truth and therefore an Epistle written from them and vnder their names vnto any Church was to be receiued from them as if it had bin sent from heauen written with Christs owne hand and subscribed by all the Saints and Angels in heauen It must be acknowledged that though they had concealed their names as the Author to the Hebrewes doth that yet the very matter thereof would haue owned that Spirit by which it was indited Yet the prefixing of their names doth so much the more particularly confirme the authoritie thereof and adde weight and moment vnto the same We see then first of all That the very names of Paul and Silvanus c of themselues but weake and fraile men adde authoritie and credit to the word of God That which without their names would haue bin acknowledged to be of diuine authoritie is for their names sake of the greater authoritie the Spirit of God giueth authoritie to them they giue authoritie waight to it This is true also of all true Christians and not of these Worthies onely according to the degree and measure of Grace communicated vnto them The Gospell so far forth as they sincerely professe it doth not onely honour their names but their names also honour it Miserable professors are they who after such a manner professe the Gospell that neither they are a credit to it nor it a credit to them much more they and how many are they whose names are a reproch and discredit to it and it to them in the eyes of all that feare the Lord. 2. In that Paul for the further credit and authoritie of that truth which here by the Spirit of God he is moued to write vseth also the names of Timothie and Silvanus which in Gifts Office and Authoritie were inferiour vnto him it may teach vs thus much That the consent of Christians amongst themselues especially of the Ministers of the Gospell addeth much authoritie to the truth which they professe yea the consent of inferiours in gifts graces and callings addeth authoritie to that which Superiours do hold and professe Though Silvanus and Timothies authoritie be lesser then Pauls yet concurring with Pauls it makes his the greater in the Church of God The more authoritie then that a man doth desire to haue in Gods Church the more must he labour after the consent of his brethren yea of them that in gifts and authoritie are his inferiours Vaine are the conceits of them that looke to amplifie their Authoritie in Gods Church by their Singularitie God may indeed reueale that truth to one which he conceales from another neither is any such truth to be smothered or betrayed for want of this consent yet this knowledge of his in this or that diuine truth so long as it is singular is and will be amongst the people of God of so much the lesse authoritie The authoritie of Paul then flourisheth most when Silvanus and Timothie ioyne in consent with him neither are they led by Pauls Spirit that
himselfe except he by the mouth of his Spirit speake peace vnto their Soules they will still feare that they are out of grace and fauour with God Any fancie or conceit is sufficient to perswade wicked men that they are in grace and at peace with God yea those ordinarily are most conceited of it that are furthest from it But the Apostles wish here is the wish of euery true Christian that they may haue it from God the Father and from Iesus Christ as it were vnder their hand and seale But when may a Christian be said to receiue grace and peace from God c When the Spirit of God in the due vse of Gods holy ordinances doth seale and confirme the same to the soule and conscience of an humbled sinner that groneth vnder the burthen of his sinnes Then doth the Grace and Peace of God come vnto thee from God when the Spirit of God testifies vnto thy spirit in the word in the Sacraments in the Church in the Ministerie c that thou art in grace and fauour with him VERS 3. We ought to thanke God alwaies for you brethren as it is meet THe third part of this Epistle beginning here reaching to the end of the Chapter is spent in Consolation wherein the Apostle labours to hearten and incourage them against the troubles and persecutions which they suffered for their profession thereby the more to strengthen and confirme them in the faith of Iesus Christ. This method is vsually obserued in all letters when men write to them that are in any trouble or affliction after they haue saluted them and before they write of other matters vnto them to comfort them By the way before we come to particulars we may obserue one speciall reason why he wisheth vnto this Church Grace and Peace from God the Father and from Iesus Christ because for God the Father and for Iesus Christs sake they had lost all grace and fauour and peace with men so that the more disgrace and the lesse peace that Christians haue with men for the profession of Iesus Christ the more grace and peace they may expect from God For that which vpon this ground the Spirit of God doth wish vnto a man it will effect The more then that men for Gods cause doe disgrace vs and warre with vs the more God shewes his grace and fauour vnto vs. The first meanes he vseth to comfort them by is by praising and commending them for those graces which in these their trouhles and persecutions they did manifest to be in them vers 3 4. wherein in his owne name and in the name of Timothie and Silvanus he first vnfainedly acknowledgeth that for their sakes they were bound to giue thanks vnto God as long as they liue What a glory was this vnto this Church that these three Worthies should professe and acknowledge thus much vnto them Our lessons hence are these 1. That if we behaue our selues in the house and Church of God as we ought to doe we shall binde all Christians yea the Prophets and Apostles and all the Saints of heauen vnto vs. They shall be indebted vnto God for vs and shall esteeme themselues bound for euer to praise and magnifie his name for vs. And let vs neuer thinke we haue demeaned our selues as we ought to doe in Gods Church vntill we haue giuen iust cause to all the godly that knowes vs especially to our Pastors and Ministers to praise and blesse God for vs and to esteeme themselues eternally indebted vnto God for our sakes But alas most of vs doe so behaue our selues in Gods Church that we giue our Ministers and all religious people cause rather to mourne before the Lord and to complaine vnto him of vs. 2. Let vs from Pauls example of how great note and worth so euer we be in Gods Church learne to esteeme Gods graces in others as blessings vpon our selues and to haue such interest in the fruit of them as to thinke our selues bound and indebted vnto God in all thankfulnes for them as if we our selues had a title to and an interest in them There was not the poorest Christian in Thessalonica but Paul himselfe did thinke himselfe the better for that Grace that was in him We are all members of one mysticall bodie the grace of one member is the honor of another and it is a signe that that man doth not esteeme his brother a fellow-member of the same bodie with him that counts his brothers Graces disgraces vnto him as though his owne graces were eclipsed and lost their lustre through the brightnes of anothers We know that the comelinesse of the hand or foote doth not eclipse but rather adde beauty to the beauty of the face If therefore we iudge our brethren members of the same mysticall bodie of Christ with vs we cannot but esteeme their graces a grace vnto vs and that our selues how bright soeuer do shine so much the more by the beames of their graces and therefore we are bound in a bond of debt vnto God for them as Paul here acknowledgeth But we are most of vs so far from this that we hardly thinke our selues bound to giue God thanks for those gifts and graces that are in our selues we so seldome so coldly so slightly and negligently performe this dutie And as for the graces of others we are the Lord be mercifull vnto vs for the same of this disposition rather to murmure grudge and repine against God for them as though the more he bestowed his graces vpon them the more he did wrong and disgrace vs. Because that your faith groweth exceedingly and the loue of euery one of you one towards another aboundeth This is the reason why Paul Silvanus c acknowledge themselues bound to be thankfull vnto God as is aforesaid wherein is expressed the speciall matter and argument of their praise Their exceeding growth and increase in faith and loue whereby he meanes all religious duties to God and man required either in the Law or Gospell They shewed euery day more and more zeale to Gods glory in making more and more conscience of the Ordinances of God they shewed greater and greater delight in the word the Sacraments the Sabboth the Ministerie Prayer they daily more and more grew in knowledge and manifested more and more the signes and tokens of Repentance and ouer and besides this they were euery day more and more kinde louing and free-hearted one to another one striuing to goe before another not in the duties of Pietie and Religion only but also in louing kindnesse humilitie liberalitie fidelitie curtesie iustice c from such fruits as these doth the Apostle gather the increase and growth of their Faith and Loue. For as Faith and Loue are seene vnto men onely by the works that proceed therefrom so the growth and increase of them is seene by the growth and increase of works Neuer tell me that any groweth in Faith and Loue but he that groweth and
let vs esteeme this the greatest honour that may be that Paul should glory in vs and the Churches of God should ring of our praises we neede not then care though all the men in the Earth and all the Deuils in Hell doe barke and baule against vs far be it from vs to forgo any part of this honour to stop the mouthes of any hell-hounds whatsoeuer much more for the purchasing of honour in their mouthes to giue any cause that the Churches of God should speake or heare dishonourably of vs. And though there be now no Pauls in Gods Church to giue vs such incouragements yet let not this euer-the-lesse discourage vs to tread in the steps of this Church for if we be like them God can and will by some meanes or other make our names as glorious in the Churches of God as if Paul himself were liuing and went from Church to Church to glory and reioyce in vs. But alas beloued when we shall compare our selues with this Church can we thinke that Paul if he were aliue would boast of vs in all the Churches where he should come Would he not rather considering the coldnes of some of vs and the contempt of Religion in other some in the midst of many meanes speake of vs in the Churches of God with shame and sorrow of heart Doe not most of vs so behaue our selues in Gods Church that we rather deserue to be boasted and gloried of in Ale-houses and Tauernes and in profane Stages and Theatres then in the holy Churches of God Doe we not most of vs so liue as if we affected that Minstrills Stage-players Ale-house-knights and the rest of the rascalitie should glory and boast of vs rather then the Apostles Euangelists and Ministers of Iesus Christ rather then Paul Silvanus and Timothie Let vs in the second place learne of Paul how to comfort and incourage those Churches and Christians whom we see to grow and increase in Grace let vs not onely acknowledge and professe our selues bound to thanke God for them alwaies but let vs honour their names in all holy meetings and assemblies that they may see they are respected and honoured for their Faith and other graces of God and be we in neuer so high place in Gods Church let vs account the faith and loue of others our owne crowne and glory let vs boast of it and glory in it in all the holy meetings and assemblies of Gods Saints and striue that the eyes of all Gods Churches may be fixed vpon them and their tongues speake of their praises This is a powerfull and most effectuall meanes to strengthen and confirme them in the graces of God against all temptations and discouragements whatsoeuer The neglect of this dutie hath bin no doubt a speciall meanes that so many in time of tryall haue shrunke and fallen from the Faith It is indeed a weaknes in Christians to stand in neede of such incouragements they ought to be so grounded in that Faith which they do professe that though all the world should disgrace and dishonour them for it yea though they which haue taught and instructed them therein should discourage them from it yet they ought constantly to cleaue vnto the same But seeing that the humane frailtie of Christians needs such props as these especially in time of persecution we shall be guilty of one anothers fall if we doe not by such meanes labor to support one another But far are such from this Apostles Spirit who are so far from boasting and glorying either in those Churches or Persons that grow and increase in the graces of God that of all other they most despight and disgrace them in all the assemblies and meetings where they open their mouthes Because of your patience and faith in all your persecutions and tribulations which you suffer This is the speciall matter of Pauls glorying and reioycing The faith and patience which they manifested in all their persecutions and tribulations By which it appeares that this Church was at this time very much afflicted and persecuted and that the scope of the Apostles praise in this and the former verse is to comfort them in the same and thereby to strengthen them that they may perseuere as I haue said before in the grace receiued He testifieth therefore that he doth not onely esteeme himselfe bound to be alwayes thankfull vnto God for them in regard of their exceeding growth and increase in faith and loue but also that in the same regard he glorieth and boasteth of them in the Churches of God especially for this that in the midst of so many persecutions and troubles that they sustained they shewed so much patience and faith Faith then and Patience in persecution and tribulation is the greatest glory of a Christian. They that in the midst of many iniuries and wrongs disgraces losse of goods libertie hazard of life c for Christs sake can still notwithstanding by faith apprehend Gods goodnesse and loue towards them conceiuing neuer the lesse hope in God bearing neuer the lesse affection but rather the more to that Faith and Religion for which they suffer neuer shewing the least repentance for their profession how much soeuer they suffer for the same neither murmuring nor repining against God therefore nor breaking forth through impatience into any breach of dutie towards God or man They which haue growne to such an height of Grace shall be honorable in the Churches of God in a high degree for their profession But dishonorable is that profession and not worthy to be named with any respect or honour in Gods Churches that in peace and prosperitie maketh some shew and flourish but when persecution commeth shrinks in the wetting The Apostle ioyneth Patience and Faith togither neither can they be sundred in time of persecution but the one sheweth it selfe in the other where there is impatiencie in suffring there appeares no faith but infidelitie Faith makes Patience Patience manifests Faith Neuer say thou beleeuest in Christ if thou canst not shew thy beleefe in patient suffering for Christ at least neuer looke that thou shouldst be praised and gloried of in the Churches of God for thy Faith vntill it shine and shew forth it selfe in thy Patience The glory of a Christians faith doth not consist so much in beating downe and resisting the enemies of Christ as in a meeke and willing suffering of wrong and euill If thou suffer neuer so much for Christs sake and the Gospell though thou shouldst giue thy bodie to be burned for the same yet if thou do it not patiently but perforce thou maist be pittied but neuer looke to be praised for it in the Churches of God Those sufferings only are celebrated there wherein a man may liuely behold the very face and liuing countenance of Faith in Patience VERS 5. Which is a token of the righteous iudgement of God that yee may be counted worthy of the kingdome of God for which yee also suffer HItherto of the
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
if they looke not to themselues to be seduced and drawne into most pestilent and pernicious errors such as may take away all hope of and comfort in the comming of Christ. 4. That the serious meditation and consideration of Christs comming and the hope of our assembling vnto him is a speciall meanes to vphold and support all good Christians against such errors It is a speciall bond to binde vs vnto the truth The matter of the Admonition followeth which is this That whereas some secret enemies of the Gospell and of their saluation went about vnder diuers pretences to perswade them that the second comming of Christ should be in their dayes they would not in any case be disquieted and troubled in their mindes or suffer themselues to be deceiued by any such falshood what colors soeuer they should bring for the same Wherein the Apostle offreth to our consideration 1. The error it selfe wherewith seducers went about to corrupt their mindes 2. The pretences which they either did or might vse for the colouring of their error 3. Their intent in perswading togither with the effect and consequent that would follow vpon the entertaining thereof 4. The dutie of Christians in this case 1. The error is this that Christ would come to iudgement out of hand euen in their dayes An euident vntruth as the experience of many ages since hath discouered It ought to be an Article of our Faith to beleeue that Christ shall certainly come againe to iudge the world But it is a pernicious error to determine of this or that particular time of his comming any further then we haue cleare euidence out of the word In matters of Faith we ought not to be wise aboue that which is written And obserue we how busie Satan hath bin from the beginning to fill mens mindes with errors in religion He that durst be so bold to corrupt the doctrine of Faith in the Apostles time will be much more bold now And therefore we had neede to looke vpon what grounds we build our Faith 2. The pretences that either they did or might alledge are these Priuate Reuelation Apostolicall Tradition Writings of the Apostle wrested and misinterpreted These were the meanes whereby euen in the Apostles time the Mysterie of Iniquitie went about to corrupt infect and poyson the Church with errors and heresies And these they are by which they labour to seduce to this day 3. The intent of these seducers in perswading hereunto is not manifestly expressed And surely it may seeme at the first to be a godly error and that they could meane no hurt but good that taught it and that it could produce nothing but religious thoughts deeds in the receiuers thereof causing them the more carefully to prepare themselues that they might the more boldly hold vp their heads in that day And surely those Christians liue a most holy life that so liue to day as if they looked that Christ should come vnto iudgement to morrow And therefore it might seeme that the Diuell should rather be a looser then a sauer much lesse a gainer by this error· But the Apostles earnestnes doth plainly shew that the Diuell and those instruments which he vsed in perswading to this error had a pestilent intent and purpose therein and that it came from the mischieuous Spirit of Antichrist who was now working in a mysterie his owne greatnesse For though for a time the perswasion hereof might stir vp some to looke to their wayes and bridle their natures from many sinnes yet when at length they should perceiue that they feared in vaine and that their religious feares were vpon a wrong ground it would make them afterward breake forth into so much the more profanenesse yea and be a meanes to make them at length to beleeue that there shall be no such day at all and so would it proue a meanes also to open the mouths of profane mockers as it did indeed in those times 2. Pet. 3.4 and so by that meanes to weaken the credit and autoritie of the Scriptures wherein for this error there might seeme they being not rightly vnderstood some ground Let vs therefore beloued take heede of any error in Religion though it haue neuer such a shew For many times those errors in the euent proue most pestilent that carry most shew of piety Note we withall how Antichrist in the very egge hath endeuoured by all wayes to weaken the authoritie of the Scriptures 4. The dutie that the Apostle in this case requireth of them is twofold First that they be not distracted in minde shaken as it were beside their wits and troubled Wherein the Apostle intimateth 1. That it is Satans slight and policie oft by false and strange doctrines to distract and astonish the minds of men to disturbe and driue them in a manner out of their wits by that meanes not onely to make them vncapable of such holy and sound instruction as might stay them in the truth but to make them fit instruments for him further to worke vpon to possesse them with fond illusions and delusions at his pleasure That which we may obserue in the doctrine and practise of the Familists Anabaptists and other like Enthusiasts of our times as also in the courses of some of some of those in the Romish Church who vnder pretence of affecting a seuerer and austerer course of life then ordinarie haue so weakned their braines and confounded their imaginations that they haue afterward fallen into a number of strange fantasticall conceits which partly Satan taking his opportunitie hath suggested vnto them and partly their owne distemper hath of it selfe forged and fraught their heads with The second thing he here intimateth is this that men are vsually very prone to be distracted and perplexed with such strange and vnsound doctrines and with such groundles conceits And surely such indeed is our naturall corruption some remainders whereof abide in the best that the truth of God euidently taught out of the word oft affecteth vs but faintly when such friuolous conceits though hauing no truth in them or ground of them so strongly possesse vs that with many false feares they affright and amase vs and make vs in a manner beside our selues This corruption should we take notice of and striue and contend to the contrary that howsoeuer we labour to keepe our hearts tender and pliable for Gods Spirit and word to worke vpon yet we strengthen our mindes against such friuolous and false feares and terrors as Satan by his instruments and their strange fancies shall assay to possesse vs with The second dutie that the Apostle requireth of them is to take heede that no man by any meanes deceiue them Wherein the Apostle forewarneth them that by no manner of man or meanes they suffer themselues to be deluded on this wise That neither the persons of those that publish such points though they seeme to be neuer so holy and religious in their life or to be neuer so
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
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