Lectures Upon the Epistles to the Thessalonians, Part 1 · Lecture 10
THE TENTH LECTVRE VPONUPON THE FIRST EPISTLE OF PAVL TO THE THESSALONIANS.
1. THESSA. CHAP. 3. verſ. 1. 2. 3. 4.
1 Wherefore ſince vve could no longer forbeare, vve though it good to remaine at Athens alone.
2 And hauehave ſent Timothius our brother and miniſter of God, and our labour-fellovve in the Goſpell of Chriſt, to establiſhe you, and to comfort you touching your faith.
3 That no man ſhould be moued vvith theſe afflictions: for ye your ſelues knovve, that vve are appointed therevnto.
4 For verely vvhen vve vvere vvith you, vve told you before that vve ſhould ſuffer tribulations, euen as it came to paſſe, & ye knovv it.
AFTER the ſalutation ye hauehave heard (brethren) a congratulation and rejoiſing of the Apoſtle with the Theſſalonians, for the graces of God in Chriſt, that were beſtowed on them. Thereafter followed an excuſe of the Apoſtle, wherfore he came not to viſie the Theſſalonians: he excuſed himſelf, from that great deſire & purpoſe he had to viſite them face to face. He entred in the journey once, he was impeaded: he entred the ſecond tyme, Sathan impeaded him: he could do no more. Now ſhortly to come this text. He followes out the ſame purpoſe, and continewes his excuſe, ſhowing them the deſire yet left him not, but albeit he was impeaded in his owne perſon to come to them, yet his deſire was … toward them. And therefore, that which he could not bring to paſſe in his owne perſon, he thought good to performe by another, by a deare brother, and fellow laborer Timothie. Therfore he tooke purpoſe, being at Athens in Grecia, and Timothie with him, to abyde at Athens himſelfe alone, and to ſend away Timothie to them, and all to this end to eſtabliſhe them in that word which they had receiued: To exhort them that they ſhould not be commoued or daſht with the afflictions which ouertooke them and wherewith they were exerciſed. VponUpon this, he ſalles out in an exhortation: exhorting them to beare patientlie thoſe afflictions that fell vponupon them. The firſt argument to moue them thereto is, knowing well they were appointed thereto. God had ordained from all etern…ie thoſe afflictions for them, a neceſſitie was impoſed vponupon them, and why ſhould they not then ſuffer and beare them patientlie? The next argument wherewith he comfortes them. There is nothing come to vsus (ſayes he) but that wherewith ye were forewarned. Therefore take it patientlie. This is ſhortlie the ſumme of the text ſtanding in theſe two partes: in a purpoſe he tooke (becauſe of his owne not comming to them) to ſend Timothie to them, and in an exhortation to beare affliction patientlie.
Now to make euerie ſentence. The na…ation is verie plaine, and therefore it farniſhes plaine doctrine … ſayes the Apoſtle I thought it beſt … to ſend him to you, ſo to remaine al…ue at Athen; This is to be marked; this earneſt deſire of the Apoſtle to doe that which became him in vi…ying theſe Theſſalonians it leſ… him not, notwithſtanding or any oppoſition he got: S…han did caſt in ſtayes to hinder him, he ſtayed him to come to Theſſalonica: yet Sathan could not get the deſire of his heart ſtayed, he deſired … he is not able to performe that which he deſired ſo earneſtlie.…. It is a hard matter to put out of the heart of the godlie an holy deſire to doe well, to do that which they ſhould doe of …: yea, it is an hard matter to Sathan himſelfe to quench the holie deſyre of the heart of the godlie, Paul in the Rom. 7. 18. vvhere he ſets out the battell he had betvvene the Spirite and the fleſhe, he confeſſes in plaine wordes, that he could not get that thing done that he would hauehave done. In the meane tyme he ſayes, To vvill is preſe…t to me, that is ſay: I hauehave in the meane tyme a good vvill to doe vvell, albeit I can not attaine to the performance of vvell doing: the fleſh in Paul ſtayed the action and perſeuerance in well doing, but the fleſh vvas notable to quenche the good-vvill he had to doe vvell. And brethren, moſt certaine it is, vvhere the deſyre abydes in the heart, vvhen a vvillingneſſe to doe well abydes, the battell is not loſt, the Diuell hes not gotten the victorie, the fleſh hes not gotten the victorie. Loſe thou once the deſyre, and will of well-doing: if there be in thee no repugnance to Sathan, but his worke goes forward …, the Diuell then hes gotten the vpper hand, the … is loſt and thou art gone: keep well therfore the deſire in the heart to do well: how euer thy hand & feet be bound, ſo that thou canſt not do with thy hand any good, nor can not go with thy foote to do good: yet it this will of well doing remaine, the victorie ſhall be thine in the end. It is moſt certaine the deſire of the godlie albeit it be impeaded for a time, yet in the end it ſhall be victorious. Therefore the Lord himſelfe promiſes them certaine victorie. Bleſſed are they vvho hungers, and thriſts for righteouſnedſſe. Matt. 5. 6. (there is the deſire) for they …, (there is the victorie) The heart that deſires grace, continewing in the deſyre, ſhall be filled with grace and glorie. This for the firſt.
The deſyre continevving vvith Paul, vvhen he is not able to viſie the Theſſalonians in his ovvne perſone he takes him to the next beſt, and that vvhichwhich he could not doe by himſelfe, he tooke purpoſe to doe by Timothie, vvhichwhich vvas his fellovv-labourers▪ Where there is an earneſt deſyro to doe well in the heart of any man, that thing he can not attaine to at the firſt, he aſſayes it ouer againe, and if he can not get it done in his ovvne perſon, he preaſſes to doe it in an other. As Paul aſſayed the firſt and ſecond tyme in his ovvne perſone, and vvas tvvyſe in the journey: vvhen he is impeaded in his ovvne perſone, that he is not able to performe it himſelfe, he purpoſes to doe it by others, and ſo he ſends Timothie to performe that which he might not doe himſelfe. Then ye may ſee: an earneſt holie deſyre hes ſuch a force that it reſts not, it muſt break out in ſome effect at one tyme or other, by one way or other: it can not ſtill remaine in the heart; nor the Deuill will not be able to impead the action for euer. No, but an holie deſyre of goode in the heart, ſhall take effect once, in deſpite of all the worlde. Then marke. The great neceſſitie joyned to euerie one of vsus, to do the thing we ſhould do muſt not be left off, for one, or two, or three, or foure impediments: and when we are not able in our ovvne perſone to doe it, then prouide ſome other meane to doe it: for it may be the Deuill will not be ſo buſie to impead others, as he will be to impead thy ſelfe: for it is certaine the Deuill is euer buſie working, but he was not ſo buſie to ſtay Timothie, as he was to ſtay Paul.
Now in the next wordes, he ſayes, he thoght it beſt to abyde ſolitare, all alone at Athens, where he was for the tyme, (for from Theſſalonica he went to Beroea, and from Beroea to Athens, and there he abode) as he would ſay to the Theſſalonians: I tooke purpoſe to hurt my ſelfe for you, I forgot my ſelfe for your profite and the care which I had of you, that ye ſhoulde hauehave good companie, I chooſed to be alone my ſelfe among the infidels, without fellow-helpers. The leſſon is plaine. Where there is louelove in the heart of the Paſtor to the church, or any perſon▪ he will be content to be ſolitare, without good company, euen in the midſt of infidels, that that Church may hauehave good companie: he will be content to be poore, that the Church may be riche: he will be content to die, that the Church may liue: he will wiſhe to be an Anathema, and accurſed for his brethren, that the Lord may be glorified in the ſaluation of his Church. No it is an vnſpeakable louelove, that a faithfull Paſtor hes, firſt to the Lord Ieſus, who hes ſent him: and next to the Church, that is bought with the bloude of Ieſus: he will forget himſelfe to remember them, he will not not onelie ſeuere from good companie for their cauſe, but he will forget his owne lyfe to hauehave them well.
Marke next. Ere he comes heere to the ſending of Timothie, to the Theſſalonians, he telles of the purpoſe he tooke. I thought it beſt to abyde at Athens myne alone. And vponupon this purpoſe, I entered in action and ſent him. Ye ſhall finde this commonlie in Paul, vvhen he ſpeakes of his doing, he ſpeakes euer of a purpoſe and decree going before, and then the action follovving. I decreed to knovve nothing among you, but Chriſt and him crucified. 1. Cor. 2. 2. All vvell doing ſhould proceede of a purpoſe of the mynde:Purpoſe and conſultation ſhold preceede action. well doing would not come raſhlie to our hand, but as the Lorde hes giuen a man a mynde to conclude and reſolue: ſo well doing ſhould come of the reſolute purpoſe of the mynde: without the purpoſe of the mynde in well doing, the action hes not the full praiſe. God himſelfe did nothing, but by purpoſe and counſell preceeding: He elected vsus of a purpoſe, before all eternitie: in tyme of purpoſe he calles vsus, of purpoſe he juſtifies vsus, and of purpoſe he glorifies vsus. In a vvord, he does all things according to the purpoſe of his will. Ye may read this in the firſt chapter of the Epiſtle to the Epheſians. So vvhen God giues grace to any man, to doe anie thing: the firſt grace he giues, is a willingneſſe in the mynde to doe well. Grace beginnes at the heart and mynde, and not at the hand. Philipp. 2. 13. it is ſaid, God is he, vvho giues the inward vvill and purpoſe, that is firſt: and the performance, that is next. Ere he giuegive thee the performance of vvell doing, he giues thee the purpoſe of the heart to doe it. Therefore before thou put out thy hand to doe vvell, looke thou hauehave the purpoſe in thy heart, and then the vvell-doing is perfite: otherwiſe not. Many will put out their hand to doe ſome good thing, vvhen the heart will be fighting againſt the hand. Put both purpoſe in minde and action in hand together to do well, or elſe hold altogether to thy ſelfe.
Now to the next verſe. Hauing taken a purpoſe, he ſayes: He ſent Timothie. Hauing taken purpoſe he goes to the action: he ſends him. The leſſon is eaſie. After purpoſe is taken, then goe to the action: aduyſe thee well, and then ſtay not, but goe to, and execute thy purpoſe. There are manie vvho are ay purpoſing and conſulting, but their purpoſe is ay fectleſſe: and vvhen they hauehave taken purpoſe, they ſtand ſtill there, their purpoſe in nothing vvorth. It is verie true, euen as the purpoſe to doe vvell is of grace, it is not of mans ſelfe to doe it, it is God vvho giues the purpoſe: ſo the action of the hand is of God, in ſuch ſort, that when thou haſt gotten grace to will well, thy hand ſhall be bound hard and faſt, that thou ſhalt not be able to doe it, except thou be furniſhed with an other grace alſo. When God hes giuen thee the purpoſe, except he alſo giuegive thee the performance, thou ſhalt neuer doe it: for the Apoſtle ſaies, … God vvho giues the purpoſe and the doing vvell. Whereto ſpeak … this? euen to learne vsus, that euer in all our actions and lyfe we continue in begging of grace, begge good purpoſe by prayer: then ſtand not there, thinke not thou haſt gotten all, there are many graces, begge the meanes to effectuate it begge earneſtlie the …. When thou haſt begged the purpoſe and gotten it, begged the performance, and gotten it: begge the bleſſing to continue in it, or elſe all ſhall faile. If grace … not multiplied, grace after grace, we ſhall fall: when we hauehave gotten the faſt grace, we ſhall …, the ſecond grace, we ſhall … yea, the third grace, we ſhalt … except God vp holde … and the … graces, except we continue, the greater is our fall. And ſo begge grace after grace, that we may be filled with his fulnes in Chriſt, and get the perfection of all.
… What man is this Timothie? He is ſet on… in his owne ſtyles: he calles him haſt our brother, from that common calling of all Chriſtian men and wemen: for in Chriſt we all are brethren and ſiſters a Miniſter muſt firſt be a brother, before hee be a Miniſter. Then ſecondlie, he is ſette … that particulare calling, and he is called, the Minister of … and vvhat … Paul. In vvhat … Christ. There is a faire Miniſtrie, a faire exerciſe hee is exerciſed in the ſeruice of God, in the glorious Goſpell of Ieſus Chriſt. Then he ſends this Timothie. Good mē Could be depute to the performance of God▪ actions.Then vvhat man is this Timothie that he puttes in his place to viſie the The …, to confirme and eſtabliſhe them in that faith? A good man, … man, and a brother, and yet more then that, a Miniſter of God, and a … labouret vvith Paul in the Goſpel of Ieſus Chriſt. Then the leſſon is. That vvhichwhich vvee can not get done in our ovvne perſone, vve muſt doe it by others, whether … or in the Common vvealthe. But looke that euer thy … whom thou appointeſt to do that which thou ſhouldeſt doe in thy own perſon, be a godlie man like Timothie. M…ſes when he could not ouertake all the affaires of the people himſelfe, he choſe out (at the deſire of Iethro his father in law) good men to doe the turne: ſend not out a cyphere: appoint men that are able to doe it, as thou wilt be anſwerable to God. In the worke of the Lord do nothing negligentlie, but earneſtly, hauing euer thy God before thy eyes. Woe to that man, that does the vvorke of the Lord negligentlie. Ierem. 48. 10. Let men therefore take head to their own doings, and to thoſe men whom they ſet vnderunder them: that they be not cyphers, but meete to do the work of the Lord. Alas▪ this is far from the forme of this countrie. They thinke it eneugh here if they put in any man to be a ſhow in their offices, ô if thou knew what count thou muſt giuegive to the Lord for thy doing, thou wouldeſt doe the worke of the Lord more carefullie. Yet to inſiſt on this commendation of Timothie. It is an high commendation, and all tends to this, that he ſhoulde be well accepted of the Theſſalonians, to whom he was directed, that ſo he might doe them the more good. Therefore the Apoſtle ſent him adorned with this faire teſtimone.Good mē deſerue good commendatiō. Brethren, When we ſee good men in Church or common-weal, we ſhould giuegive them their own commendation; why ſhould not the Prince hauehave his ovvne commendation in ſight of the people vvithout flattrie? why ſhould not the Paſtor hauehave his honour? but to this end Paul looked to, that they might be well accepted among the people: the next end, that being honoured among them, they may get obedience. So euerie good man ſhould hauehave his owne authoritie among the people to doe his goode turnes. The Lord grant that euerie man who hes office, may hauehave matter of recommendation within himſelfe, that when he is praiſed he be not flattered. The Lord grant that the Prince may hauehave matter of his commendation; and the Paſtor matter of his commendation, to this end, that their labours be not in vaine.
Now to go forward with the words. Wherefore is this good man Timothie ſent to the Theſſalonians? not to play him not to looke about him: but to confirme the Theſſalonians in that faith in the which they were grounded by the Apoſtle. The office of the Euangeliſt vvas to confirme men in that faith which was had down by the Apoſtles, to watter that which the Apoſtles had planted. Paul planted, Apollo vvattred, 1. Cor. 3. 6. So Timothie was ſent to do his ovvne office: his owne office was to confirme them vvho were grounded. Brethren, ye hauehave heard heere before a great deale ſpoken of that ſingulare faith which the Theſſalonians had: and read in the whole Epiſtles of Paul, ye ſhall not finde ſuch a commendation giuen to anie Church as to theſe Theſſalonians: they were examples to the whole Churches about them, as to Macedonia, Achaia, &c. the word of them went abroad to all people: and yet Timothie muſt be ſent to them to eſtabliſhe them. Marke it. There is none in this life ſo vvell grounded on the faith of Ieſus,Confirmatiō of faith neceſſarie to all men on this life but night and day they hauehave neede of confirmation: yea, euen at the laſt breathe, when thou art going out of this world, thou muſt craue a confirmation: for there is no perfection in this lyfe, nothing in this lyfe but beginning of grace. Let none thinke he ſtandes, if he thinks ſo, he deceyues himſelfe, and the man who thinkes he ſtands, he is readieſt to fall. There is nothing heere but either to grow or decay, no ſtanding. So we hauehave neede continuallie of a confirmation: faith in Chriſt is ſet downe to vsus, as a ground wherevpon we are eſtabliſhed. Continuallie euerie houre and moment we craue a ſetling on that ground: for why? the ſea, of the ovvne nature is not ſo ſubject to commotion and ſlovving, as the heart of a man. When it is ſet dovvne once in that faith vvhichwhich is the foundation, leaue it there, it ſhall returne to the ovvn nature againe. Then ye ſee, the ſea, vvhen it flowes on a rock, immediatlie the jaw returnes backe againe in the ſea: So, our heart ſet on Chriſt, except by grace it be daylie, hourlie, momentlie ſetled, it vvill returne backe againe to the ovvne nature of it. There vvas neuer moe vvindes nor ſtormes on the ſea, to cauſe it rage, nor is daylie, and hourelie brangling our faith, if it were poſſible to beate thy faith off the groūd-ſtone. Thou neuer ſeeſt thing with thy eye, but it is a blaſt of wind, to beat thee off thy ground: thou neuer hearſt thing, but it is a blaſt to beate thee off thy ground. Proſperitie a blaſt of wind to thee: aduerſitie, a blaſt off winde to beate thee off thy rocke Chriſt Ieſus: the ſcorning vvorld is a winde to beate thee from Chriſt; all …n…ations are as manie windes to toſſe thee heere and there that thou ſettle not. Looke then if we hauehave neede to be confirmed more and more in the faith of Chriſt.
The next words telles the maner of the eſtabliſhing of our faith. And to comfort. The firſt word was borrowed: the next vvorde makes it plaine. The maner is, ſeeing the heart of man is ay fleeting. Therefore we hauehave ſent to comfort you touching your faith. The verie ſame miniſtrie which Paul had for the tyme, Timothie for his tyme; the Paſtors and Doctors hes this day: That ſame miniſtrie which conſiſtes in inſtructing, exhorting, comforting, admoniſhing, and rebuking them for their miſdeedes: for all are included within this word exhorting, and all theſe ſerues to confirme men in the faith of Chriſt. Paul to the Epheſians, 4. 11. ſayes, When the Lord Ieſus aſcended to heauen, after that glorious reſurrection, leauing this earth, he left behinde him ſome to be Apoſtles, ſome Euangeliſts, ſome Paſtours, and Doctours, to the end vve ſhould not be ay children, fleeting, flovving, and caried avvay vvith euerie light vvinde of doctrine. What meanes all this? That the vſe of the miniſtrie is to eſtabliſhe the heart of man, to holde the heart, that the winde of affliction and tentation blovve it not avvay, and to ſettle it on Chriſt, vvho is the ground-ſtone. Then, turne it ouer: take avvay the miniſtrie, that men vvoulde hauehave ſo faine avvay (giuegive men their teyndes, they vvould be content neuer to heare a Miniſter) no ſtablitie ſhall be in the heartes of the people, thy heart ſhall be blovvne avvay from Chriſt, and thou ſhalt periſhe. Alas, vve hauehave ouer great experience of this, and eſpeciallie in this Cittie of Edinburgh, the Lord amende it. Count all thinges vanitie, but to be eſtabliſhed in Chriſt. Alas, that vvee are ſo ſenſleſſe of this. A vaine heart vvaites not vvhat this word meanes, but a ſolide heart mournes for the vvant of the meanes of the vvorde.
Now to come to the next verſe. The end of this eſtabliſhing, confirming and exhorting of theſe people by the miniſtrie of Timothie is this, that none of them ſhould be commoued for the affliction, vvherevvith they vvere exerciſed for the preſent: For, the Theſſalonians at that tyme were afflicted by the Iewes, enemies to God and man. Then, the end is, that they ſhould not be commoued with the afflictions, that laye on them. It is eaſie to a man to ſtand in a calme: but when winde blowes it is hard to ſtand ſure: It is eaſie to profeſſe Chriſt in calmneſſe, but, when the blaſt of tentation ſtrikes on thee, then, it is much to ſtand and hold Chriſt.In tentations vve must ſtād on Christ, by faith. We are not yet wel acquainted with this. So all tends to this: Albeit the waues of the ſea daſhed on them, they ſhoulde ſtand faſt in the faith of Chriſt. Brethren, all this worlde is full of tentations: the diuell blowes, and all his impes are euer blovving and raiſing a ſtorme: it is a ſtormie world, and all the thuds light on the ſillie creature. Alas, if we knevv the ſtumbering eſtate we ſtand into: vvhat tentations are to aſſaile vsus; the windes of tentation from the Eaſt, Weſt, North & South, all meeting: aduerſitie on one ſide, proſperitie on the other ſide, all meeting, to dravve thee from Chriſt. What remedie can be ſought of this wofull eſtate we ſtand in by nature? if we ſtand not in grace, vve ſhall curſſe the tyme, that euer vve vvere borne and liued in this vvorld. The remedie is Stabliſhing. What remedie for a ſhip when windes blovv? Stabliſhing. And hovv ſhall the heart be eſtabliſhed? How is the ſhip made ſure? By caſting the ankor in the ſea: the ankor of the ſoule is faith, and hope; thou muſt then caſt it vponupon Chriſt. Caſt it not down in the ſand, but, vpward through the vaill, to Ieſus the ſure ground of it: and then, all the windes, how beit they may ſhake thee, yet, they ſhall not ſeuere thee from him. Then where ſhall we get this ankor faith? Faith is by hearing, as is ſaid. Rom. 10. 17. Thou muſt hold to thy eare, or elſe thou ſhalt be blowne away. Hearing is by preaching. So all reſolves in this ſame miniſtrie, the preaching of this glorious Goſpell of the bleſſed God: let this miniſtrie be heard, and thou ſhalt get faith: getting faith the ankor of the ſoule, thou ſhalt ſtand faſt, and ſhalt not be thruſt from the Rock Chriſt. But, caſt away preaching, as euer a ſhip was toſſed to and fro, vntill ſhe periſhe, thou ſhalt be toſſed, vntill thou periſhe euerlaſtinglie.
Now to go forward in the ſecond part of the text, in which he exhorts them, patientlie to beare affliction. And ſo he falles from the laſt purpoſe and goes to the former, patience in affliction. Sand faſt be patient, taken in patience what euer is laide on thee: the reaſon is… because vve are appointed to affliction. As God hes appointed vsus in the vvoulde and ordained vsus for glorie, in the life to come; ſo, as certainelie hes he appointed vsus to ſuffer in the meane time, that, by ignominie and croſſes we may paſſe to glorie. Heare this, and looke the vvay to heauen; that by ignominie, tribulation, vexation and affliction thou muſt come to heauen, our place of long reſt. The Lord hes ordained this; therfore, beare it patiently. Ther is the forme of the argument: learne then, It is of the will and decree of God from all eternitie, that the creature ſhold ſuffer in this life,Gods vvil, that vve ſuffer in this life, ſhoulde be reuerēced. in one meſure, or other. Thē againe: the creature ſhould hauehave ſuch reuerence to Gods will, that, when it thinkes, that, it is the will of God it ſhould ſuffer, it make no whiſpering; but, ſtoup there. Paul Rom. 9. 20. ſpeaking of the indured reprobate▪ anent the induration, reprobation and condemnation; He teaches them, that the reprobates when they are tolde, it is Gods will that they ſhoulde goe to Hell, their mouth ſhould be ſhut vp, that they querrell not the Lord. And he ſayes in anger, What art thou that vvhiſpers againſt God's vvill the put ſtand vp and ſpeake to the potter that made it, and ſay, vvhy haſt thou made me a veſhell of diſhonow? No more ſhould thou reprobate ſtand vp, and ſay to thy maker, why haſt thou made me a reprobate? o that reuerence we ſhould hauehave to that bleſſed will: and albeit the reprobates ſpeakes now againſt Gods wil; yet, at laſt, in the end, their mouth ſhal be cloſde & they ſhal not hauehave one word to ſay againſt the wil of God; but in Hel ſhall be compelled to reuerence that ſolide will of God. Now if the reprobate ſhould reuerence this holie will of God. then who art choſen of God, and art afflicted for thy owne well (for it is for thy ſanctification) and knowing well, that there is a glorious proſpect to thee therein, wilt thou not reuerence Gods wil? wilt thou not reuerence it vnderunder ſuch a little burdene, the moment…neall lightneſſe of affliction, when the reprobate ſhall doe it in ſuch paine? All is to this end. That, euerie onelyonly with patience vnderunder Gods hand, in affliction, vntill the tyme come the Lord releeue them.Neceſſary of afflictiō. Then, ye ſee heere a great neceſſitie of afflictions ſuffer muſt we. Paul ſayes, we are appointed to ſuffer, before al time. Peter ſayes, we are called to ſuffer in time. 1. Epiſt. 2. 21. So, when the Lord calles thee to glorie, he calles thee, by ſuffering and he ſayes; Come to the torment and ſworde, and ſire, and ſo, by that way thou muſt euter in glorie. Chriſt our head entred by the croſſe to glorie: ſo muſt thou. Well, then, knowing this neceſſitie, what ſhould we do then? Make vsus for patience, and ay prepare vsus, in the morning, at euening & at our meate and ay cry, The Lord prepare vsus for ſuffring: I am going out, I knowe not what ſhall befall me before my comming in: Lord conduct me in this miſerable life, that I may raigne vvith thee. I knowe there is nothing but trouble in this life: in trouble Lord, comfort me and conduct me, while I raigne with thee, and reſt from all troubles. This ſhould be our daylie prayer. Alas, the vanities of this worlde ſo ouerrunnes our eyes, that we can not ſee the tottering eſtate we are in. There is no ankoring but in Chriſt. The Lord oppin our eyes to ſee this more and more.
Now one word on the next argument: the ſecond argument is from the forewarning of the Apoſtle. For the firſt time vve vvere vvith you, vve tolde you vve ſhould all ſuffer. The Goſpell can not be without affliction, for, affliction is an vnſeparable companion thereof: and therefore, I tolde you before, that ye might be patient. It is a common prouerbe, Once warned halfe armed: an euill that is foreſeene to come, ere it light, will hurt the leſſe: when it comes not to vsus contrair our expectation, vve will take it in better part: but this euill that lights on a man ſudainlie contrair his expectation, ô, it is a ſore and heauie trouble, and will make him to ſhake. When a man is crying peace, and thinkes all ſure, then ſaies the Apoſtle 1. Theſſ. 3. 5. when the trouble ouertakes him vponupon a ſodainetie, vvhat ſhall be his dolour? His dolour ſhall be like to a vvomans trauailing in child-birth, which is compared to the paine of hell for the exceeding fierceneſſe and ſharpneſſe. The Apoſtle knowing this, vvhere euer he came to preache the Goſpell of Chriſt, vvith the Goſpell he preached affliction, and he did euer ſay, O people, prepare you for ſuffering; thinke not but yee ſhall ſuffer: that beeing forewarned, they ſhould not ſtoupe and let afliction paſſe ouer them.Affliction foretolde more eaſely ſuſtaind No, he aſſures them, that, it behoues them, through many afflictions, to enter in the kingdome of heauen. Act. 14. 22. Euerie one who liues godlie ſhall ſuffer. 2. Timoth. 3. 12. The Apoſtle ſo warnes them, that when the people are warned, the affliction ſhoulde not come vntounto them vnarmed: but that, when they ſee it, they ſhould ſay, I looked euer for affliction: Now, welcome affliction. He that is prepared for it, and knowes perfitelie, affliction wil follow the goſpel, he wil tak it in his aimes, & ſay, welcome affliction; and he wil receiue it with ſuch patience, as the tongue of man can not report, and where patience is joyned with affliction, it is but halfe affliction: but, a man who lyes ſighting and waltring in trouble, ô, that man hes double diſeaſe. Therefore, brethren, ſince it is, that we muſt ſuffer, either in one meaſure, or, other, let not the things of this worlde make vsus forget, that we are appointed to ſuffer: but, when proſperitie comes, let vsus ſay, this world will decay: thou art mounted vp this day, thou may be caſten down the morne: thou art whole this day, thou may be ſicke the morne; and ſo, I will not be deceyued with anie thing, but, will prepair me for aduerſitie. The Lord prepair vsus for it, for Chriſts ſake. To this Chriſt, the Father and the holie Spirite, be all praiſe and honour, now and euer.