Lectures Upon the Epistles to the Thessalonians, Part 1 · Lecture 16
THE XVI. LECTVRE VPONUPON THE FIRST EPISTLE OF PAVL TO THE THESSALONIANS.
1. THESSA. CHAP. 4. verſ. 9. 10. 11. 12.
9 But, as touching brotherlie louelove, yee neede not that I vvrite vntounto your for ye are taught of God, to louelove one another.
10 Yea, and that thing verelie ye doe vntounto all the brethren vvhichwhich are throughout all Macedonia: but, vve beſeech you, brethren, that ye increaſe more and more.
11 And that ye ſtudie to be quyet, and to meddle vvith your ovvne buſineſſe, and to vvork vvith your ovvn hands, as vve cōmanded you:
12 That yee may behaue your ſelues honeſtlie tovvards them, that are vvithout, and that nothing be lacking vntounto you.
THE Apoſtle, brethren, after hee hes ſet downe his general exhortation to ſanctification and holineſſe. This is the will of God, ſayes he, euen your ſanctification: that ye be holie in ſoule, holie in bodie, & holie in all your actions, within and without. He diſcends and comes to the particulare parts of this generall exhortation. The firſt part of it reſpects a man or vvoman in their own perſon, that they keepe their perſon to God, as the veſſell of honor: keepe it from fornication which is a ſinne that eſpeciallie and in the higheſt degree fyles the perſon of a man, both in bodie and ſoule, which ſhould be keeped in holineſſe to God who made it. The next part of this ſanctification concernes our brother, our neighbour; that wee doe no wronge, nor oppreſſe him by violence; we circumvene him not by fraude and guile in buſineſſe concerning this life, but in all affaires we be as carefull he hauehave aduantage, as we are that our ſelues hauehave aduantage. When thou art onelie ſet to make vantage to thy ſelfe by thy own ſelfe louelove, that aduantage is wrong. We heard the arguments the Apoſtle vſes to moue them to this: Firſt, the will of God. If the will of God will not moue thee from harlotrie, from doing euill vntounto thy neighbour, let the vengeance of God moue thee, (for that is the ſecond argument,) and it ſhall ouertake thee in the end, if thou continue therein. Then he came to that holie and Chriſtian calling, that ſhould moue vsus to liue holie. We are called to be holie; let vsus keepe therefore our owne perſon holie; let vsus be holie to our brother; let vsus be holie in our hand, holie in our faculties. Then he goes forward to another argument. He that will not be holie when he is called by man, he ſaies, it is not with man he hes adoe, but with God. It is God that bids thee keepe thy bodie cleane from harlotrie, thy hand from wrong: Therefore thou diſobeying, thou diſobeyes not man, but God. What is it to diſobey me or him that ſpeakes? It is that great God that thou rebelleſt againſt, and in that great day thou ſhalt be challenged as a rebell to that great God. Theſe argumentes are all ſet downe to this end, to moue vsus to holineſſe. Then at laſt in the end of the laſt verſe, he caſtes to an argument from the holie Spirite giuen vsus by God, to this end. Getſt thou the holie Spirit, to play the harlote? getſt thou that holy Spirite, that glorious gift, the third perſon of the glorious Trinitie, dwelling in thee, as in a Temple, to the effect thou ſhouldſt commit filthineſſe? No, as all things obliſhes thee to be holie ſo eſpeciallie the holie Spirite of God dwelling within thee (crauing an holie Temple) craues holineſſe: otherwayes with thy filthineſſe thou ſhalt diſludge him and anger him, vntill at laſt he ſhall depart from thee, and then that foull ſpirit of wickedneſſe ſhall poſſeſſe thee.
Nowe to come to the text. In the firſt part thereof he goes forward to another particulare part of this ſanctification, which is brotherlie louelove. So the third part of this ſanctification ſtands in brotherlie louelove, called beneficience and liberalitie to thy brother: a grace and vertue crauing an open hand, to beſtow on the neceſſitie of thy brooher. So when he hes exhorted not to doe wrong to thy neighbour, not to oppreſſe him by violence, or ſurpriſe him by deceite: then he exhorts that thou be beneficiall to him, liberall to him, to ſupport his want and neceſſitie. Hee ſayes then, But as concerning brotherlie louelove (bountifulnes towards thy brother) ye neede not that I vvrite vntounto yo…. The reaſon of it is; What need hauehave I who am a man to be ouer diligent in teaching outwardlie, when God is the inward teacher of you; and when he teaches this point of doctrin in ſpecial, to louelove euerie one another? Ther is the ſubſtance of the firſt words. Now to obſerue ſomething on the wordes. Ye ſee it is not eneugh not to do euil, but true ſanctification craues that we do good alſo De… … from euill, ſayes Dauid in his 34. Pſal. verſ. 15. and doe good. There are two things: It is not eneugh not to do wrong to our neighbour or brother, not to oppreſſe him, not to beguile him; but true holines craues that we benefite him, we beſtowe on him a goode deede, we ſupplie his neceſsitie, want and pouertie. All the parts of this which we call ſanctification, holines of life, (that are as manie graces of God in Chriſt) are ſo inſeparablie linked together as the linkes of a chaine are one in another;All the parts of ſanctification link it together. that if anie of them be a miſsing in anie perſon▪ man or woman, and be not in him in ſome meaſure, I cannot ſaye that that perſon hes truelie anie part of ſanctification. As for exemple. Even this one grace of almous deeds, of beneficence, ſhowing our liberalitie on them that hauehave need; if this be not in ſome meaſure in anie man or woman:Liberalitie. if there be nothing in the perſon but gredines, auarice and a cloſed hand: who can ſay that that perſon hes anie true or ſolide grace of God. If one of theſe vices raigne in thee, as auarice, raigning in the higheſt degree, if thou be a ſlaue to it, who can ſaye that anie true grace is in thy ſoule? Thou mayeſt wel count thou haſt this grace or that grace, but I can not ſay that anie grace of that ſpirite raigne vvithin thy ſoule, make no account that ther is anie grace within thee, if any ſinne raigne in thee without controlement. Count not of thy abſtenance, thou wilt bee abſtinent in mouth, and then an auaritious man But look that euerie grace of God in ſome meaſure be within thee, and that ſanctification goe through thy vvhole ſoule and bodie. Peter in his ſec. Epiſt. & 1. chap. linkes together all the graces of God: amongſt the reſt, he countes this brotherlie louelove, he linkes this linke among the reſt to help faith (for I aſſure thee faith will not ſtand it ſelf alone.) Cast to, ſayes he, to faith vertue, to vertue ſcience, and ſo forth, vntill ye come to this brotherlie louelove; Adde to thy brotherlie louelove charitie, and ſo forth vntill all graces be linked together. Paul 2. Corinth. chap. 8. verſe. 7. hes a ſpeciall regarde to this grace, ſhowing our liberalitie to our poore brethren: As ye abound in all thinges, in faith, knovvledge, … …oke ſayes he, that ye abound alſo in liberalitie, and doing of almous deedes And as in all the graces of the holie Spirite in vsus there is a reſemblance of the Image of Chriſt: So oſpeciallie in this grace of beneficence. Ye knovv, ſayes Paul …. Corinth: chap 8. verſe 9. the bountifulneſſe of the Lord, vvho vvhen he vvas …, vvas made poore for our ſa…es, that vve might be made riche in his pouertie. Novv this is the grace that is heere recommended; and novv I recommend it to you, for if it was in any age craued, now certainlie at this tyme, thou haſt more nor matter to ſhovve thy well doing and almous deedes to the poore▪ Certainlie charitie vvas neuer ſo colde, and mens handes vvere neuer ſo hard contracted and men vvere neuer nearer to themſelues, nor they are now. The latter dayes are neare; for the nearer the end of the world be, we are the nearer our ſelues; and the nearer our ſelues the farther from God.
The Apoſtle when he exhorts them to this grace he comes not on ſo plainlie, but he vſes an holy colour, and kinde of ſimulation: He exhorts them, and yet he lets not on him he exhortes. And as it vvere obſcurelie, and paſſing by he giues them a watch-ward and wakens them vp to be beneficiall. To teach … Miniſters to be wyſe in ſpeaking to the people. We ſhould not leaue off to exhort any perſon in whom there is grace to do any duetie: but, yet, we ſhould doe it ſo diſcreetly, that, our exhortation … not ſo much an exhortation, as a commendation. For the grace of God in any perſon ſhoulde not be miſknown, but known and reuerenced, both for his ſake that is gi…er, and for his ſake that hes gotten it: both that God may be glorified in giuing him that grace, and the perſon may be ſtirred vp to perſeuere in that grace. For, it is an old prouerb, Vertue being commended increaſſe. Ioh. 1. Epiſt. 2. 27. vſes this ſame wiſdom. I need not, ſaies he, teach you, the holy ſpirit hes taught you all thinges, and in the mean time he is teaching them continually; yet when he is teaching them, he ſaies, he needed not to teach thē. So Paul when he is making a cōmendation of the grace in them, he ſaies, it is not needful to exhort you to the grace, ye hauehave a better teacher nor I,Teaching of the holy spirite. God teaches you; therfore I need not to teach you: the Lord teaches you by working in your harts by his holy Spirit, what needs me to teach you by my pen? Brethren. Ther are two ſortes of teachers, God and man. Men teaches, Philoſophers in ſchooles teaches, Miniſters out of pulpets teaches, many ſorts of teachers. If man be the onelyonly teacher of grace and vertue to be embraced by the auditor, and if Gods Spirit ſhould not concur inwardly to inſtruct the ſoule and heart, there would neuer be a good ſcholler in the ſchoole of chriſt; none of you to the worlds end would get good by teaching. It may be men teaching thee vvill informe thy minde, and make thee to vnderſtand vvhat is ſpoken: but man can neuer teach the hart, that is, to embrace that is ſpoken: no it will paſſe mans power to reforme the hart: if the holy ſpirit moue thee not to embrace that which is ſpoken, thou wilt neuer embrace it, for all that man can ſay. As for example. I may ſtand vp and lay out before you this whole grace of liberalitie and beneficence, and paint it out in all the colours thereof, and make you vnderſtand this whole vertue in all the parts: But when it commes to the heart to be practiſed in your life and conuerſation, if the holy Spirit go not down to reforme the hart, ye ſhall neuer be the better, but the worſe, for the knowledge ſhal but ſerue to aggreadge your condemnation. Then be neuer content with the voice of men▪ but euer cry for the inward doctour the Spirit of God from Heauen. And ſay, Lord come with this word, and teach my heart, otherwaies, all is but winde, and ſhall be an aggreading of my condemnation at the laſt day: It is thou Lord who is the onelyonly inward teacher, and therefore except thou teach me, I ſhall not be taught. So except that holie teacher be with vsus in teaching all is but loſt tyme.
Now to come to the wordes. What is this the Lord craues of them? what teaches the Lord them? that euerie one ſhould louelove another. He teaches not onelyonly louelove, but louelove that meetes louelove; he will not teache thee onelyonly to louelove him, but him to louelove thee againe. This is mutuall louelove. As he teaches thee to louelove me, ſo he teaches me to louelove thee.louelove muſt be mutual. Friendſhip ſtandes not in the one ſide, but friendſhip muſt be conjoyned to friendſhip. There is no bond in that bleſſed bodie of Chriſt, except there be a mutuall bond: if I louelove thee neuer ſo well, if thou louelove not me, thou ſhalt neuer be in the bodie: For as the reſt of the members of Chriſt loues thee, ſo thou muſt louelove them againe, or elſe thou haſt no fellowſhip in the bodie. Marke the order which the Apoſtle vſes in teaching. When he inſtructes men in any grace (there are ſome fundamentall graces that are ſo called, becauſe they are the grounds of al graces, to wit Faith, Hope and Charitie: firſt Faith, then Hope and Charitie, then followes al other graces on them.) When God inſtructs a man in any grace, he firſt layes down this fundamentall grace, and teaches him to louelove, then he buildes another grace vponupon it, and puts on liberalitie on it, and biddes thee bee beneficiall: firſt he biddes him louelove, and then hee biddes him be beneficiall. Therefore Paul 1. Corinth. chap. 13. verſe 3. Speaking of that ſame grace of beneficence, ſaies, If I ſhould take all my ſubſtance and deale it to the poore, if this liberalitie come not from the heart and proceed not from louelove, it auailes nothing. GiueGive all that thou vvilt giuegive, if thou louelove not the perſon thou gueſt it to, thou haſt loſt thy thankes at Gods handes. Therefore in teaching liberalitie, that thy beneficence may turne to thy ſelfe, and doe thee good, as it does to another man, he teaches thee louelove: For if my gift redound not to my owne well, woe is me. Then the vvay to get goode of the gift thou giueſt, is to louelove him thou giueſt it to. The Philoſopher he teaches the childe vertue, but as for louelove he cannot worke it. He will teache thee liberality and deſcriue it to thee, but as for the hart he cannot inſtruct it. It is the Lord that teaches this fundamentall grace of Charitie, without the which, all thy doinges are as an houſe builded without good ground.
In the next verſe, he proues that they are all taught of God by their doinges. Yea, ſaies he, and that thing verelie ye doe to all the brethren, that are in Macedonia. Ye are not ſpeakers and braggers, but, doers; it is not ſpeaking, that wil do the turne, but, doing beneficence muſt be in the hand and not in the mouth. This age is full of talke, as euer any age was, and all our goodneſſe is only in our mouth and tongue, our faith in our mouth, our charitie in our mouth, our liberalitie in our mouth; little in heart, as little in hand, nothing in action. Take head. All this teſtifies, for all the doctrin and preaching of the grace of God in Chriſt, commonly God is not the teacher. God when he teaches a man to be bountifull, as he layes the fundamentall grace, vvhichwhich is louelove, ſo he makes it bud forth in the hand, that is he drawes it out in action; he draws it not out in the tongue, to clatter of it, but he draws it in the hand to doe well with it: and ther cannot be a ſurer argument that God is the teacher of any grace, nor when we ſee the action of the hand conformed to the profeſſion. Count of them by their workes. Haſt thou faith? the beſt argument to knowe thy faith by, is thy worke. Iames ſaies chap. 2. verſe 18. Let me ſee thy faith, not in thy tongue, but in thy vvorks. Would thou knovve if a man hes a liberall heart? Looke not to his tongue, but to his hand. So he who is inſtructed by God in any grace, he is a doing man, a doe…, and not a ſpeaker.
Yet ere I leaue the wordes, marke this. He ſaies, to all the brethren. LoueLove to all the brethren, not to him, nor to her nor to one part, but all in whole Macedonia, that is, the whole Countrey about you: As if the liberalitie of Edinburgh were extended to whole Scotland, and to all the brethren in it. Marke then the maner of Gods teaching. As he layes downe the ground Charitie and builds ther on beneficencie, and bringes the grace from the heart to the hand: ſo he will not open one peece of the hand and ſhut it out to this bodie, or that bodie onelyonly, and then draw it in againe: but he opens out the hand wide to all the brethren, and all the members of the bodie of Chriſt. Looke all the doctoures of Philoſophie, when they diſcourſe of this vertue of beneficence, and liberalitie, they lay, doe goode to thy friendes, and kinſ-men, aduance them: doe goode to them that doe well to thee: thy enemie, meete him againe, with an euill turne: yea, vvith tvvo euill turnes for one. And this precept is ouer vvell keeped in Scotland. But God, when he and his miniſters teaches, he bids thee be beneficiall to all men, ſhowe thy good deeds to all men yea to thy enemies. LoueLove thy enemies, ſhow not only a good countenance to thy enemie, albeit he louelove thee not, louelove him: & by ſo doing coales of wraith ſhall be on his head. Commit the vengence to God, and he ſhall ſurely repay. Rom. 12. 19. Vengence is mine ſayes the Lord, O would to God men could beleeue that, that the Lord would take vengence on the oppreſſour, and on ſuch as are ſet on euill works: we ſhall ſee that vengence powred on them in that great day. The Lord (ye heard is the auenger of harlotrie and wickedneſſe: then let the Lord be the onelyonly auenger. Yet there is a great difference in ſhowing liberalitie. Reſpect (ſaies the Apoſtle) ſpeciallie them, vvho are of the familie of faith. Galat. 6. 10. There is a difference of louelove, as there are degrees of liberalitie, we are not bound to louelove all men alyke, albeit we be bound to louelove all men, yet we ſhould louelove them beſt, who are members of that bodie with vsus in Chriſt. This difference muſt be keeped.
Now, when he hes left off to exhort them to beneficence. In the end of the verſe, he ſaies, the leaſt thing I can doe, is to exhort you, to increaſe more and more. This ſhould learne vsus, that when we ſee the grace of God in any perſon, we ſhould not inſiſt long to exhort them to that grace; for, when God is teaching, few wordes may ſerue them, to ſtirre them vp to that grace: but, they, whom the Lord teaches not by his Spirit, a thouſand wordes will not teach them. So, they, that would releeue the Miniſter of paines, let them ſeeke earneſtlie, that, God vvoulde be the inward teacher in the heart, and then thou ſhalt be taught. Now,Neceſſity of exhortation to perſeuerance. brethren, albeit there be not a neceſſity to inſiſt, to exhort men to the grace, they ſee, in any perſon, yet, there is a neceſſity to exhort them to perſeuerance in that grace. There are none ſo indewed with any grace, as, with liberalitie, patience, louelove, yea, faith it ſelfe, the ground of all graces, but, he hes need, eueryevery day to heare the voice of exhortation to goe forward: For none hes made ſuch progreſſe in the courſe of Chriſtianitie (for, we are all in the rinke, running to the butt, Chriſt) when we hauehave runne all our dayes, vntill vve be gray haired, yet, vve are farre from the butt; and vve are ay falling back: and ſo, vve hauehave ay need of this voice crying after vsus. Runne on, thou art running, thou haſt ouercomde him, who ranne with thee: ſtryue to ouerrun thy ſelf: Ran thou faſt the day? run faſter to morrow: amend thy pace eueryevery day. There are none of vsus, who ſtandes ſo faſt in grace, but, we may fall back againe: and therefore, we hauehave need, continuallie to heare this exhortation: And the Lord hes appointed his miniſtrie to cry after men, vvho are running in this rinke. And ſo if thou heare not the voice of his miniſtrie ſtirring thee vp to runne, if thou contemne the voyce of the crier, look, how faſt thou euer ran forward, thou ſhalt run as faſt backward. So, there is no better way to hold a man forward in this courſe of Chriſtianitie, and to cauſe him grow in all grace, vntill he come to the end of the rinke, nor the crying of this miniſtrie, I denounce thee, contemne thou this miniſtrie, thou ſhalt neuer come to the end of the rinke, to get inheritance in Heauen. Men will not beleeue this, vntill they ſee it.
Now,Quyetneſſe commended. in the laſt roume, after he hes exhorted them, to abſtein from fornication, not to do wrong to their neighbour, to be beneficiall, and to louelove their brother, laſt, he exhorts them, to ſtudy to be quyet. The word is. Be ambitious of quietneſſe. As euer ye ſaw men ambitious of the honour of the world, be ye ambitious of quyetneſſe: Among all the parts of vncleanneſſe, and of the vitioſitie and foulneſſe of this our nature, this is one, called curioſitie, ouer great buſineſſe in other mens affaires, in the thing, that concernes not vsus, nor, our calling: Euen ſo, by the contrair, among all the properties of holineſſe, this is one, To hauehave a ſober, content eſtate. For, theſe two are opponned to other, a curious ſpirite and a quyet ſpirite: the one plaine contrair to the other, one is a vyce; the other, a vertue. And as I ſaid before, They who hes not quyetneſſe, in ſome meaſure, in their ſoules, but, in vvhom this curioſitie raignes in higheſt degree, I cannot ſay, they hauehave any part of ſanctification: For, there is ſuch an vnſeparable bond of the graces of the Spirite, that, where one is, in ſome meaſure all muſt be Glory neuer of one, nor, of two, nor, of three graces, except thou finde the whole graces, and eueryevery one of them, in ſome meaſure, in thee.
Now, when he hes commended the grace it ſelfe, he comes to the effect of the grace,Effects of quyetnes. what auails any grace, without the effect? It is an vnprofitable grace? And the firſt effect of quyetneſſe, is, To euerie man, to doe his ovvne buſineſſe. To keepe him within the bounds of his owne buſineſſe, and be exerciſed in his owne affairs, and not in the affairs of other men. So, the effect of quyetnes is not to ſit idle, but to be exerciſed in well doing: but, in doing, not that, which perteins to another in their calling, but, that, which God hes appointed thee, in thy calling: Be as buſie as thou canſt in that, night and day. There is a great difference betweene a quyet perſon and an idle perſon: a quyet perſon is the beſt exerciſed perſon in the vvorlde; for, all his buſineſſe is vvithin the boundes of his exerciſe, he is doing that, vvhichwhich the Lord hes bidden him do (doe thy labour, but, goe not without the compaſſe of thy calling) and in the meane tyme, he is idle in other mens turnes: But, as for an idle man, I ſhall tell you his nature (no man can be altogether idle, but, he muſt be euer exerciſed in ſomething, ſo long as there is breathe in his mouth.) An idle perſon does not a turne, that pertaines to his ovvne calling, but, in other mens calling he is euer buſie, he is exerciſed in this thing and that thing, that perteynes to another man, and in the meane tyme he is a vagabound, vvithout any ſhift. Paul ſpeaking of theſe buſie bodies. 2. Theſſal. chap. 3. verſe 11. ſayes, that, they doe no labour, and yet, they are buſie bodies, exerciſed in other mens affaires, while as they are idle, in their owne calling.
The ſecond effect, is a particular kinde of exerciſe; handie labour, vvorking vvith a mans ovvne hand, not vvith his ſeruants handes. And therefore, the vvord is, your ovvne proper handes. This vvoulde ſeeme ouer ſtraite. It may be, that, many vvill be content to be exerciſed in an honeſt and liberall action, ſo, that, they may keep their hands clean: but, when it commes to an handy work, and to put to their hands and file their fingers, to the bowing of the back, and of the head, ô, that is ouer ſtrait, it is ouer ſore, to a Genle-man, to doe that, it ſettes him not: He is a Lords Sonne, ſhould he fyle his hands with labour? But, Paul ſayes, Labour with thy owne handes, rather ere thou be idle in this lyfe, Put to thy hand to a ſpade, or, ſhouell and dig dykes. Ye may reade 2. Theſſa. chap. 3. verſe 8. of Paul. I vvill ſhovve you what he did (appearantlie there hes beene men in Theſſalonica, like this country people, who would not labour for their liuing) He ſayes, Day and night, vvith paine and trouble, vvith my ovvne hands, I vvonne my liuing▪ beſide my preaching, I won my liuing with my ovvne craft. In the might, vvhen he left teaching, he made tentes, for his liuing. Now, this he ſpeakes, to be an exemple to theſe idle bodies at Theſſalonica: and Paul, read of him, when ye will, he was a Gentle-man, a Roman, an Hebrevv, a Phariſie, yea, one of the Apoſtles of Ieſus, vvhichwhich is greateſt of all; yet, he labours with his owne hands for …as liuing. In the Epiſtle, to the Epheſ. cha. 4. verſe. 28. he ſaies. He that ſ…all, let him steale no more, (ſinner, ſin no moree: harlot, liue in harlotrie no more; alas, it is ouerlong to ſpend, if it were but an houre in offending God.) Then if he, that ſtal, ſhould ſteal no more, vvhat ſhould he doe? Works, ſaies he, vvith his handes. I vvould, that, they, who cannot get other moyen to win their liuing by, ſhould labour vvith their handes, for their liuing, if it vvere in the vyleſt office, that can be (for, all offices are ſanctified, in Chriſt.) What makes a thiefe, but idleneſſe? if thou vvilt not vvorke, thou muſt ſteale. In the ſecond Epiſt. Theſſa chap. 3. verſe 12. (If any people had neede of this admonition, this land had neede thereof.) Paul ſayes, vvorke vvith your ovvne hands. Wherefore? That ye may eat your own bread, not another mans bread, but, that thou maiſt eate thy ovvne bread, that thou haſt vvin vvith the ſweate of thy brovves: vvhereby he would meane, that, they, who vvill not put to their hands to worke, but, walkes vp and down idle, (vvce to that morſell, they put in their mouth) do reaue the meat out of the mouthes of the poore laborers.
Now, to be ſhort. He ſayes, He denounced theſe things to them, before; and he denounced them, in the name of Ieſus, threatning a judgement, as ye may ſee, in that place. 2. Theſſ. 3. 11. 12. This is an Inhibition as ſtraite, as anie Kings inhibition: He that vvill not vvorke, let him not eate. I forbid him to put the leaſt morſell in his mouth: he that wil not labour, I command, in Gods name, that, he eate none. It is the will of God, that they, who vvill not vvorke, and may worke, that, they ſhould die for hunger. They who are ſtrong and may get labour, and will not vvorke, there ſhould be an inhibition laid on them, not to eate: and they, who eate, if they eate not the bread conqueſt with their owne labour, their eating is curſed to them. It is not permitted to a King, to eate bread, except he labour for it: (and ſurelie, his labour is an heauie labour) No, for al the warrands, Charters and ſecurities, which thou haſt of thy lands, be thou Earle, or, Lord, or Barron, except thou eate the labour of thy owne hands, thou eateſt not lawfullie, but, thy eating is accurſed. This Inhibition is not to beggers onelie, but to the greateſt dominators of the earth: for, it was injoined to Adam, Thou ſhalt eate thy breade vvith the ſvveate of thy brovve; and all Lords and great men were then in the loynes of Adam. Goe keepe ſheepe, or, nolt, or, digge dykes (if it pleaſe God, thou hauehave no other trade) and be ay doing ſomething.
Now,Labour, both honeſt and profitable. in the end, he addes two reaſons, to cauſe them labour: the firſt, for honeſtie; the other, for commoditie. He is the honeſter man, that will put to his hand to labour, and will ſit downe vvith gray bread conqueſt by his labour, nor he, who eates all delicates, with idleneſſe. When thou haſt laboured and win thy dinner, then, thou art an honeſt man: idlenes is no honeſtier an idle bodie I cannot count him honeſt. He that eates without labour (ſet him at the table head) he hes no honeſtie. Now this honeſty ſhould be ſeene by them, that are without, euen the heathen. Brethren, we ſhould be honeſt, if it were no more, but onelyonly for our enemies cauſe, for regard of our holy profeſſion. The Enemie, the Pagane, lookes vponupon thee, vvho art an idle body, and labours not, and ſees nothing, but a bellie and a denourer of the creatures of God, and then, will he not ſlander thy profeſſion? Therefore, if it were but to ſaue this profeſſion from the ſlanders of wicked men, labour continuallie: ere thou ſhould be idle, labour in any exerciſe. Yea, more, nor this. Labour is the moyen, vvhere by the Lord hes ordained thee, to win thy enemy; vvhen he ſees thee labour and win thy liuing, vvith the ſweat of thy browes: and by the contrare; thy idlenes holds others back, vvho vvould embrace the Goſpell. Woe to them, vvho are ſtumbling blocks, to holde men back, from Chriſt. As for the profit the laborer gets (I not will inſiſt in it) he who in his labor hes God before his eies, & labors, not ſo much to win his liuing thereby, as to glorifie God, according to the command of the Apoſtle 1. Cor. 10. 31. Whither ye eate, or, drinke, what euer ye doe, doe all to the glorie of God: (he vvho vvorkes, let him not worke, as an Oxe, or, an Aſſe, but, to glorifie God He who in labour ſets himſelfe to glorifie God, to be holie (be it, to … pottes, to hold the pleugh to dig dykes) thoſe men they ſhall neuer vvant the thing, the Lord thinkes may ſuffice them, at the leaſt, they ſhall hauehave co…en…ment. When they ſit at dinner, they ſhall hauehave greater contentation then they that are fed with moſt daintie diſhes. Therefore hauehave ay God before thy eyes; labour ay to God, and then thou ſhalt hauehave here in this life ſufficient to ſerue thee, and hereafter ſhalt hauehave heauenlie riches in aboundance. Therefore ſtand not, be not idle in thy calling but labor: And how? euer to God and his glorie, and then thou ſhalt not want: thou ſhalt hauehave plentie and ſacietie of joy in that full ſight of the countenance of Chriſt: all this worlde will away. Then bleſſed is that man who will ſet himſelfe to ſerue God in his calling while he is heere: for when this worlde goes away, he ſhall obtaine that glorious kingdome that laſtes for euer: not by him ſelfe, but onelie by Chriſt: for in him onelie we and our labours are bleſſed. And therefore to him with the Father and the holie Spirite, be all praiſe for euer.
AMEN.