Lectures Upon the Epistles to the Thessalonians, Part 2 · Lecture 11
THE ELEVENTH LECTVRE VPONUPON THE SECOND EPISTLE OF PAVL, TO THE THESSALONIANS.
2. THESSA. CHAP. 3. verſ. 4. 5. 6.
4 And vve are perſvvaded of you, through the Lord, that ye both doe, and vvill doe the things, vvhichwhich vve command you.
5 And the Lord guide your harts to the louelove of God, and the vvaiting for, of Christ.
6 We command you, brethren, in the Name of our Lord Ieſus Christ, that ye vvithdravv your ſelues from eueryevery brother, that vvalleth inordinatly, and not after the inſtruction, vvhichwhich he receiued of vsus.
THIS laſt part, brethren, of the Epiſtle of Paul written to the Theſſalonians containes precepts and admonitions to liue an holy and chriſtian lyfe. The laſt day wel ad in hands the firſt precept, which concerneth prayer to God, which is the cheefeſt exerciſe that a chriſtian man can hauehave in this world, there is none before it. Therefore he began to pray, and as he had prayed for them immediatlie before, ſo he craues of them a recompence which is, pray for me againe, and good reaſon that when I pray for thee thou pray for me againe. When the Paſtor prayes for the flock, the flock ſhould interceede againe with God by prayer for him. So the Apoſtle ſayes, Pray for vsus, for me, and my fellow-laborers from whom in common this Epiſtle was directed. But for what things ſhould they pray to him? The firſt thing is the Goſpel, and what of it? Pray that it may runne and hauehave a free courſe through the world. And what more? That the Goſpel of Chriſt running throgh ſhold not run through the mouthes and eares of men onelyonly, that is a ſmall matter if there be no more: but that in running it may hauehave the courſe with power and effectualneſſe in the hearts of the hearers working lyfe and ſaluation in them, and ſo conſequently ſhe may be glorified, that is, that men and wemen feeling the great force may be inforced to glorifie her in this world: for none will glorifie the Goſpell, but he that feeles the power of it in his hart, and to whom the Goſpell is the power of God to ſaluation. The next thing that he craues they ſhould pray for, is for his perſon, & the perſons of his fellow-laborers, that we (ſayes he) may be deliuered from vnreaſonable and euill men: He giues the reaſon of this deſire. All men hes not …aith. When we goe abroad preaching the Goſpell, we will hauehave great oppoſition of many wicked men, euil inclined in hart, & euil diſpoſde in hand, ſo that our perſons muſt be oft in great danger. Therefore pray for vsus: And the ground is, all men hes not faith. Howbeit ſome will profeſſe God and religion, yet in very deed God is not in their hart: Chriſt dwelleth not in them by faith: they are not elect, and therefore they beleeue not. It is dangerous to be amongſt them, yea euen for the perſons of men: for without Chriſt the hart of a man is as cruell as is the hart of a Tyger and Lyon, or any wylde beaſt, before it be drawen away from that cruelty and tamed by faith in Ieſus Chriſt; this is the nature of all men. Then in that third verſe, leſt that matter concerning faith and the ſcarcitie of it ſhould hauehave offended them, and moued them to doubt▪ and to thinke it might be that they ſhould fall away from the faith. He ſayes, the Lord is faithfull, and he ſhall eſtabliſh you, ye are not of this number that fall away: for the Lord he is faithfull, and according to his promiſe he ſhall make you ſtand for euer.
Now here, he followes out his precepts, and in the firſt verſe red we hauehave a generall exhortation to obedience to be giuen to all the directions, vvarnings, and admonitions that he had giuen them before, as if he ſhould ſay, What euer I hauehave bidden you in the name of Chriſt, doe ye it all, and begin not onelyonly, but alſo perſeuere vntounto the end. Brethren, this chriſtian calling that we are placed into craues a doing and practiſe; not a thinking or ſpeaking onelyonly, ſo that all our religion be in our tongue. No, put to thy hand and doe, as thou would ſhowe thy ſelfe a chriſtian: for a chriſtian man would be a doer; all men muſt be doing and ſet on an action, but not eueryevery way: for it is better for ſome men to ſit idle, and to be ſleeping when they are moſt exerciſed. The doing requyred of a chriſtian ſhould be by a rule, not wauering, but as ye ſee a lyne drawen by a rule or ſquare; ſo euer the action of a man ſhould be by a rule, euen, ſtraight, direct, not crooked, declyning to this ſide or that ſide. We learne of theſe words what is the rule whereby the actions of a chriſtian ſhould be ruled.The doctrine of the Apoſtles is the rule of our actions. It is the doctrine of the Apoſtles of Ieſus Chriſt: doe as Paul, Peter, and the reſt of the Apoſtles hes bidden thee doe, and I ſhall warrand thee; preaſe to direct thy actions according to that rule: for he that heares the doctrine of the Apoſtles, and followes not their direction, refuſes to giuegive obedience to Chriſt himſelfe.
Now the forme of proponing of this matter is to be marked. He ſayes not, doe as I command you to do, but he mitigates the command, and caſts in a motiue to moue them to doe as he bade them. He ſayes, I am perſvvaded, I hauehave a ſure confidence that ye will doe as I bid you, and ſo he vtters the good opinion he had of them, that they did well, and would continue in well doing vntounto the end. So the Paſtor hes his leſſon. It becommes a Paſtour or teacher when he ſees a good meaning of his flock, euer to thinke the beſt of them, yea to conceyue a perſwaſion (but in the Lord) that they ſhall continue in well doing vntounto the end. And againe in the other part it is very meete that the flock vnderſtand that the Paſtour counts and eſteemes well of them: for vvhen the flock conceyues that the Paſtour hes a good eſtimation of them, it is no ſmall motiue and incouragement to them to go forward in well doing: for when the childe thinkes his father hes a good opinion of him, and that he ſhall come to grace, it is an incouragement to go forward in wel doing Euen ſo it is with the Paſtor and the people; for if the flock think that their Paſtor hes not a good opinion of them, it is the verie vvay to diſcourage them and to cauſe them goe backvvard: So men ſhould be verie ware leaſt they ſhould hurt others. Another thing heere is to be marked. He ſayes, We are perſvvaded in the Lord, not in you, for aſvvell as vve count of you, our conſidence is not in you: for then ye and we ſhould both be beguiled: ſo he hes not a confidence in them, albeit vve hauehave a confidence of them that they ſhould doe well: for theſe are different; for if confidence be in a man, it is aſmuch as to aſcryue all power and glorie of vvell doing to man himſelfe, and ſo to depryue God of his glorie. As by the contrare, to put al confidence in the Lord it is to aſcryue all glory to God, that giues the ſtrength to man to doe well: The generall is, Why ſhould we not hauehave confidence of men, and be well perſwaded that they will doe well, but beware while thou hopeſt they will doe well that thou hurt not the glory of God, by giuing the glorie of their well doing to man: If he wer the beſt on earth giuegive him not the praiſe of a jote of the power of well doing, but giuegive it to God alone, that all the glory may be Gods. Let al the glory returne to him from whom all graces came. This for the firſt verſe I hauehave red.
The next precept conteined in the next verſe is more particulare, and conteines a ſpeciall thing. The Lord, ſayes he, guide your harts to the louelove of God, and the vvaiting for of Christ. The ſumme is this, Set your harts vponupon the louelove of God, that is one. And vponupon the patient hope of Jeſus Chriſt and his comming, that is another. There is the effect of the words. So firſt he recommends to them the louelove of God, and then the patient looking for of Ieſus Chriſt and their ſaluation, which ſhall be accompliſhed when he commes in his glory. Now mark the forme and maner after the which he giues out this precept: He turnes this precept in a praier (this is wiſdome) in which he beſeeches the Lord to direct their harts to the louelove of God firſt, and next to the patient hope of Chriſts comming. Mark this forme. By this turning of a precept in a prayer he wold teach vsus this far, that theſe commands that are giuen in the Scripture, theſe precepts, exhortations, directions and admonitions, imports not that there is any power or free-will in man or woman to obey, or to doe that that is commanded, and exhorted, or to do any part of it: This is the doctrine of the aduerſares, when they heare of any precept or exhortation in the Scripture, then incontinent conclude they there is a free-will in man to doe that that is commanded,No free-will in man to do good. otherwiſe it were in vaine the command giuen; if the Lord giuegive not free-will to do it, wherfore commands he? but the Lord knowes how this followes: for by turning this precept into a prayer, we are taught that albeit man be commanded and exhorted to doe ſuch and ſuch things, yet all power of wel doing depends onelyonly on the Lord: And therefore oft ye ſhall finde either the precept turned in a praier, or elſe with precept praier conjoined: And therefore when we are commanded and admoniſhed to doe any good, in that ſame inſtant our hart ſhould be raiſed to God to deſire ſtrength at him, & thou ſhold ſay, Lord giuegive me the ſtrēgth to do as thou commandſt me. When I admoniſh and exhort thee to ſet thy hart to louelove and feare God, is it in thy power ſo to doe? ſpeaks thy conſcience ſo to thee? If it ſay, that it is in thy power thy conſcience beguiles thee, that conceit is a plain illuſion. And therfore ſeeing it lyes not in thy power to do when thou art exhorted, let thy refuge be to the Lord and ſay, Lord as thou bidſt me louelove thee, ſo giuegive me grace to louelove thee; as thou bidſt me hope, ſo worke thou hope in me, otherwiſe I will neuer be anſwerable to thy command.
Now to the words. I pray God to direct your harts to the louelove of God. Ye ſee here wherfore he praies, not for their mouth or tonge nor for their eies, nor for none of theſe outward members, but his prayer is for their harts, that the Lord would direct their harts. What meanes this? To wit, that the directer, the guider, and ruler of all theſe outward members of the eyes, tongue, and mouth, of the hand and foote, is the hart; ſhe ſittes in the midſt and guides all: ſo that if ſhe her ſelfe be firſt well guyded, ruled and diſpoſed, it ſhall be well with all the members of thy bodie, ſhe ſhall guide thy tongue, and brydle thy mouth in ſpeaking, and guide thy hand in doing, it ſhall be well with thy eyes and eares, ſhe ſhall not ſuffer thee to looke or heare wrong: and ſo well is the perſon that hes a well guyded hart, and well diſpoſed mynde. For then as for the outward members they ſhal be all made wapons of righteouſneſſe to ſerue God: but if the hart be euill diſpoſed, but if it be backward and peruerſe (as it is of nature) there ſhal not be ſo much as the leaſt member of the bodie, but al ſhal goe the wrong way, thy foote ſhall goe to miſchieefe, a murtherers hart ſtirres his foote to murther, thy hand ſhall be a wapon of vnrighteouſneſſe to fight againſt God thy eye ſhall be looking to euill, and likewiſe all the reſt, all ſhall be ſet to do wickedneſſe. And therefore as the hart craues heere prayer for guiding of it, ſo eueryevery part of the bodie craues prayer for it. As the Apoſtle prayes, ſo let vsus pray, Lord guide my hart, my hand, my foote: No, the leaſt member craues prayer: but begin at the firſt ſtirrer, the hart, and ſay, Lord guide my hart that all the reſt of my members may followe her. Alas, the neglect of this prayer to God that he would guide the hart makes the hart a foule ſtinking puddle. There is no ſtinking flewer to the ſtinke of a foule hart; (ô if thou felt it that thou might deteſt it!) If it be not purged, thou ſhalt neuer ſee the face of God: if thou ly ſtill in the filth of thy hart, and eueryevery day in thy hart contract ſome further filth, remember I forewarne thee, the intolerable judgement of God ſhall be heaped on thy head, as thou heapeſt filth vponupon filth.
Now, what craues he to their harts? I pray the Lord, ſayes he, to direct your harts. The word in the owne language ſignifies a ſtraightning as it wer, an euen lyne: for, brethren, conſider the hart of man, as it is diſpoſed by nature, and by this foule birth of ours (all within vsus is foule without that renuing Spirit of Ieſus Chriſt) it comes in this world crooked,manshart, crooked, by nature. and bowed in, as a crooked tree, bowed away from God, to the deuill: from al good things to all euil and miſchiefe. It is backward, that is the terme, that, the Scripture giues it: eueryevery man is borne vvith a backvvard hart, bowed downward from God. And therefore, what thing ſhould thou craue to the hart, what ſhould thou aske for it? It is not euen eneugh, no, ſo long as thou liueſt, there ſhall be ay a crooke in it. What ſhould thou pray for it then? Euen this, Lord make it euen, put this peruerſneſſe out of it: for ſo long as it bydes in this backvvardneſſe, it is not poſſible but thy vvraith muſt be on it. Then pray for two things to thy hart. Firſt to mak ſtraight thy crooked hart, and ſay, Lord I finde my hart crooked vvithin me, bovving avvay from thee, Lord put in day holy Spirit in it, and ſtraighten it. And againe, becauſe it is impoſſible, ſo long as I liue, that I can attaine vntounto an hart altogether ſtraight: Lord hyde the crookes of my hart, with that mantle of the righteouſneſſe of Chriſt. Trovveſt thou that thou could ſtand one moment before that Majeſtie that cannot looke on a crooke, except thy crook were couered with that mantle of the righteouſneſſe of Ieſus Chriſt. Therefore, our prayer ſhould be, Lord, let Chriſt my Mediator euer ſtand betweene me and thee, to hold off thy wraith and fire of thy countenance.
Now folovves in the end of the verſe, tvvo pointes, vntounto the vvhichwhich the hart ſhould be directed.manshart ſhould be directed to tvvo things. 1. the louelove of God. The thing that is made ſtraight muſt be directed to a pointe. The firſt pointe, whereinto the hart muſt be directed, is, the louelove of God: the next is, the patient avvaiting for, of Christ. To ſpeake of the firſt. The hart as it is bowed and alienated from euerie good thing, ſo, firſt, it is bowed from God and his louelove: be aſſured, as thou art borne, thou loueſt not God: No, thy nature inclines to hate him ſo deadlie, that thou haſt no vvill, nor pleaſure, once to thinke of him, the hart abhortes by nature the verie cogitation of him, and faine vvould thou hauehave that conſcience that adueriſes thee of him, to be pulled avvay: Many vvould be quyte of their conſcience, that is euer ſounding to them of God, thou would giuegive a kingdome, if thou had it, to be quite of it. And as thou wold not think of him, by nature; ſo, thou vvould neuer heare of him: there is ſuch a naturall hatred againſt God, in the hart of man; for, all are borne, as it were, with their face away from God, and their backs turned to God: and the longer thou liueſt the farther thou runneſt from him, except by his Spirit he turne thee, and ſay to thee turne thee and looke on my face. And therefore the firſt thing we ſhould pray for, ſhould be, Lord turne my hart to thee, to louelove thee, and ſet it on thee. This is the praier of the Apoſtle, and it ſhould be our prayer night and day. What thing canſt thou louelove with any joy or delectation, if thou firſt louelove not God? Will the Husband louelove the wife if he louelove not God firſt? fy on thee and thy louelove both: for thy louelove vvill be turned in hatred, and thou vvilt curſſe thy vvyfe and thy children if thou loueſt not God firſt, and then them in God for this cauſe. This is the firſt pointe vntounto the which the hart ſhould be directed.
Now the next pointe he calles Patience, that is, a patient hope. Of vvhom? Of Ieſus Chriſt, that is of his comming, and conſequently of thy euerlaſting ſaluation that ſhall be reueiled at his comming.2. Patient avvaiting for Chriſt. Brethren, it is craued that the hart of man be ſet beyond any thing in this lyfe: I tell thee thy hart muſt be directed farther nor any grace thou can get in this lyfe, farther nor faith, nor the louelove of God, vvhichwhich is the preciouſeſt thing thou can hauehave, thy hart muſt be ſet on things that are not reueiled as yet, on Ieſus Chriſt to come, vponupon that glorious reuelation of him, and full redemption that he ſhall bring with him to thee. Novv fy on me and thee, if our harts be bounded within the things or graces of this lyfe, if we hold our harts onelyonly on the thinges of this lyfe, then, as Paul ſayes, of all men vve vvere the moſt miſerable. 1. Cor. 15. 19. And therefore the hart ſhould put out the head of it beyond this lyfe and lift it aboue this earth, aboue all the Heauens, vp to that place vvhere Ieſus Chriſt is, vvho ſhall once be manifeſted. Brethren, as concerning hope and that life to come, I think ye finde how ye are diſpoſed concerning it: vvill nature teach you that euer Chriſt ſhall come againe to this world? I ſhal tell thee; thy nature will anſwere, all foly; and men will ſay, doe well to me in this life, I ſhal take my venture of the lyfe to come. This lets thee ſee what is in nature: for nature will neuer tell thee that there is a lyfe to come; nature is far from all expectation of glorie after this lyfe. Therefore this is the ſecond thing vve ſhould craue to the bovved hart that he vvould ſet it ſtraight vponupon the hope of life; and as he prayes, ſo ſhould we pray, and ſay, Lord my hart is declyned from the hope of lyfe, and lookes neuer Chriſt will come, Lord righten it, that I may waite vponupon the comming of my Redemer; for I ſhall not attaine to that life except I hope for it and perſiſt in it till he come. Well ye ſee then what is the good diſpoſition of the hart of man and woman, be not be beguyled with it. When may thou hauehave a vvell diſpoſed hart, an euen hart? When things falles out that pleates thee, ſtore of honors, of riches, of pleaſure, then thy hart is aloft and glad: but I ſay, if this diſpoſition be not in thy hart, that i… louelove God firſt, and next that thy hart hopes for ſaluation, woe to that hart: if it be not otherwiſe diſpoſed before thou die, vvoe to that hart for euer. So if thou vvould vnderſtand vvhen thy hart is well diſpoſed, go downe to it, and ſay, my hart, loueſt thou God? if it anſwere I louelove him, then thou art well: And againe ſay, my hart hopeſt thou for a lyfe after this lyfe, and to ſee the Lord Ieſus to thy euerlaſting ſaluation: if it ſay, I hope ſo, then in joyfulneſſe reſt there. I beſeech you for Ieſus Chriſts ſake, thinke not ye hauehave a well diſpoſed hart, except ſenſibly ye feele in it the louelove of God, and an hope for a better lyfe. Stryue to this ſenſe of the louelove of God, that thou may be perſvvaded that he hes loued thee firſt, and if thou feele that ſweet louelove of this, then it will lowſe thy hart to louelove God with a joy vnſpeakable: fy on all carnal and fleſhly joyes in reſpect of this ſolide joy.
Yet one word. He calles it Patience, by the which he meanes a patient on waiting and hope: for, brethren, this vnderſtand, that there cannot be an hope of lyfe except patience concur vvith hope in the hart. If thou haſt not patience to byde, look not for that finall redemption. Therefore this patience is the neceſſary companion of hope: for hope is nothing elſe but a faire looke, yea a verie far looke to a thing that is far from vsus. Well except thou haſt patience, troweſt thou that thou wilt hold vp thy head from morning till night to await on Ieſus Chriſt his comming. No ſuch thing, thou may call a blenke and away at an inſtant, but thou ſhalt not ſtand, without patience, no hope. And againe ere thou attaine to that lyfe, troweſt thou that thou ſhalt goe euen forward a ſound courſe, ſo that neuer a croſſing ſhall come in thy way, no affliction touch thee till thou be ſet in Heauen? Is that thy opinion that thou may liue in quyetneſſe, hauehave goods, honor, and ſtore, and none ſay to thee, ill goes thou on the way. Any man may take eaſe in patience: No, no, if thou haſt hope of glorie, aſſure thee, an hundreth ſtayes ſhall be caſten in the way, and thou ſhalt be beatten and toſted here and there. And ofttymes there ſhall appeare ſuch darke cloudes that the fight of glorie ſhall be plucked out of thy eyes. Therefore if thou haſt no patience to abide til that cloude be remoued, thou ſhalt hauehave no hope, and without hope looke not for glorie. And therefore it is not without cauſe that Hope and Patience are joyned together: He that would hope for lyfe let him caſt him for troubles and croſſes; for if lyfe be ordeined for thee the Lord will caſt in ſtumbling blocks euer to exerciſe thy hope vntill thou get that that thou hopeſt for: for the Lord hes appointed here continual ſuffring. The Lord grant that we may be enarmed with Patience euer till hope be turned into ſight.
The next verſe conteines another ſpeciall precept. As the former precept concerned the hart and the direction of it: ſo, this precept concernes the outward ſocietie and familiarity, we hauehave with men in this world: for, ſo long as we liue, we muſt be in a ſocietie, but, beware with whom. So, the effect of this precept is this, vvithdravv your ſelues from eueryevery brother, that vvalketh inordinatly, in his lyfe, that goes out of order and keepes not his owne ſtation, that liues inordinatly. There are two things to be conſidered, in this precept. Firſt, the forme: Next, the effect of it. The forme is, We denounce and charge you, not in our name, but, in the Name and authoritie of our Lord Ieſus: for, neither Apoſtle, nor, Paſtor hes any power to denounce any thing in his owne name: for, there is no authority in the Church, ouer the conſciences of men, but, the Authoritie of God and of Ieſus Chriſt. And therefore, no man can ſay to the conſcience, I charge thee in my name. It is onelyonly proper to God, to charge the conſcience. Now, gather the leſſſon. This forme, he vſes, lets vsus ſee, how hard it is,Men naturally inclyned to eull company. to be ſeuered from euill company, albeit many will curſſe it in the end: It wil not be a light word, that wil make thee to leaue euill company, but ere thou come from it, there muſt a charge interueene, and that, in the name of the higheſt authoritie, euen, the great God, and that, by the mouth of his ſeruant. The Lord muſt ſay, I charge thee in the Name of the great God, ſeuere thee from euill company. Brethren, knowe ye not your nature, neuer thing ſtak faſter to another, thē this nature of ours cleaues to euill and euill men, ſo, that, by a great force, they muſt be pulled aſunder. Now, to come to the matter. he ſayes, vvithdravv your ſelues. He ſayes not, ſhoote them from you, but, drawe your ſelues from them: ſo, it importes not a publick excommunication, but, a quyet ſeparation of a true brother from a fained brother. There are ſundrie ſeuerings. One, when we ſeuere our ſelues from theſe, that are publictly excommunicate. Another, when men quietly draws themſelues from them, that liues inordinatly: No, it is not eneugh, to ſay, He is not excommunicate, and therefore, I may hant his company. No, but, I ſay, If he liue not well and holilie, begin thou to draw thy ſelf from him, before, that, by that publike cenſure he be caſten from thee.
Now, from whom ſhould he withdraw himſelfe? He ſayes, From eueryevery brother, what euer they be to thee, and of what eſtate ſoeuer they be of. And who is this brother? He that takes on the name of a Chriſtian, and yet, in effect, is not a Chriſtian: company not with ſuch a man, if his lyfe fightes againſt his name, away with him, let him ſtand his alone. There are many ſortes of euill company, but, of all ſortes, the worſt and moſt dangerous is a brother, that is an euill man of lyfe, and takes vponupon him the name of a Chriſtian, and be aſſured, thou ſhalt get more euill of ſuch a companion, nor thou ſhalt get of an Heathen, or, Pagane. Is it not, trovveſt thou, a dangerous thing, to hauehave company vvith a brother, that is an adulterer, and a murtherer, will he not infect thee? Fy on thee, that vvithdravves not thy ſelfe from him: for, a brother, that hes onelyonly but a bare name of a Chriſtian and not the lyfe of a Chriſtian, is lyke a lumpe of ſovvre leauen: for, if it be caſten in a vvhole baking, it vvill ſowre all the reſt: euen, ſo, he will infect all. So, if there be a falſe brother in thy company, if thou be homely with him, thou ſhalt be within fewe dayes made ſuch a man, as he is; for, familiaritie makes conformitie in maners. And therfore, men, when they goe to the ſcaffold to execution (ye hauehave heard) hauehave oft curſſed euill company. Familiaritie with a fained brother ſhal make thee cold in Religion, and draw thee to his maners, and ſo, being inuolued in his ſinnes, thou ſhalt hauehave a part of his puniſhment.
And what a brother is this, from vvhom thou ſhould vvithdrawe thy ſelfe? One that liues inordinatly, that is, that liues not according to my doctrine and rule: and what rule hes he preſeryued? Looke Epheſ. 4. 28. to witte, that, euerie man ſhould labour, and that, euerie one ſhould eate their owne breade. And if thou haſt not laboured, but, hes bene idle all day, looke, that, thou put not a nip in thy mouth: for, there is an Inhibition, Let him not eate, that labours not. This is the rule. Now, learne, how holy this chriſtian lyfe ſhould be; for, by them that walkes inordinatly, he meanes not of men openly wicked and diſobedient, as, open adulterars, murtherars, oppreſſors, &c. but, he meanes of idle bodies, that are out of all calling, and are not labouring, but are buſie bodies, clauerers and pratlers, looking here & there, making that a mean, to win their liuing by: as dron-bees enters in the skeppes and ſoukes vp the honey of the labouring bees; ſo, they ſouke vp the meate, that others hes win with the ſweate of their browes. So, as idle buſie bodie is euill company, clap him, as ye will, entertaine him as ye pleaſe, he is a plague, and he will infect thee: for, if he hauehave not a certaine calling, let him ſpeake of Religion, as he will, no religion will follow him: for, the Lord giues not a bleſſing to any, but, to him, that hes ſome honeſt calling. Another thing, marke, heere. Let none pretend the Goſpell of Chriſt to their idleneſſe: fy on the mouth, that ſpeaks of Chriſt, and then is out of all calling and idle: ſpeake not one word, or, one mum of Chriſt, if thou haſt not a calling and be exerciſde therein. I tell thee, Chriſts Goſpell takes not away any good order, but, ratifies it. The Lawes of Policie hes ordeinde, that eueryevery one hauehave a calling, and the Goſpell ratifies the ſame Law, and it is Chriſts will, that, men keepe themſelues in their calling: It is not lawfull, vnderunder pretence of Chriſtianitie and Religion, to caſt off a calling: for, as God is the God of order, ſo, he lookes; euer, that, men be in an honeſt calling. If thou be idle, thou offendeſt him, and prouokſt him to wraith: therefore, looke to thy ſelf,…. that, thou be not out of all calling: yea, rather, ere thou ſit idle, be exerciſed in the vyleſt calling and vocation, that euer was. Now, I beſeech the Lord, that as he hes appointed euerie one of vsus, to be exerciſed in ſome lawfull calling, winning our liuing with the ſweate of our browes, ſo, he would grant, that, we may faithfully trauaile in our lawfull calling, and that he woulde joyne his bleſſing to our labours, that hauing ſufficiencie for our pilgrimage heere, we may conſecrate ſoule and bodie to him, who cares for vsus, and bleſſes vsus in all thinges, that this lyfe being ended, we my be aſſured to reſt from our labors with Ieſus Chriſt. To whom, with the Father and holy Spirit, be all honour and praiſe for euer.
AMEN.