Lectures Upon the Epistles to the Thessalonians, Part 1 · Lecture 9
THE NINTH LECTVRE VPONUPON THE FIRST EPISTLE OF PAVL TO THE THESSALONIANS.
1. THESSA. CHAP. 2. verſ. 17. 18. 19▪ 20.
17 Foraſmuch brethrer, as vve vvere keept from you …, concerning …ight, but not in the heart, vve enforced the more to ſee your face vvith great deſire.
18 Therefore vve vvould hauehave come vntounto you (I Paul, at leaſt once or tvvyſe) but Sathan hindered vsus.
19 For vvhat is our hope or ioy, or stovvne of reioy forgiune not … you it in the preſence of our Lord Ieſus Christ at his comming.
20 Yes, ye are our glorie and ioy.
THESE dayes bygone (brethren) we hauehave inſiſted vponupon this rejoyſing of the Apoſtle together with the Theſſalonians, for the graces of God he vnderſtoode to be in them: and ſo we hauehave alie…die ended his part of the Epiſtle, which …ands in a …ngratulation. Now in this text preſenlie red, the Apoſtle excuſeth himſelfe to the Theſſalonians, becauſe he came not to them to viſ…e them after that tyme that firſt he planted the Goſpell among them For they might hauehave ſaid to the Apoſtle. Well, thou profeſſeſt a great louelove towards vsus and giueſt vsus a goode …, and vtterst a great … vsus and the graces we … of God; yet then … the Goſpel. … confirme the worke begun. This … of vsus, notwithſtanding of all pres… inword. The Apastle anſweres this, and giues two excuſes. The firſt is, from that earneſt deſire he had to viſite them: the ſecond is from that purpoſe he tooke after the deſire to come to them and viſite them; yea, for that purpoſe he made once or twiſe to come: for once or twyſe he was on his journey, and was impeaded by Sathan. In the end of the chapter, he giues a reaſon of that deſire and purpoſe he tooke to come to them. Becauſe, ſayes he, Ye are my hope, my ioy, and the coovvne of my glorying, in the preſence of the Lord Ieſus Christ, at his comming. And therefore, why ſhould not I deſire and take purpoſe to viſite you? There is the ſumme of this preſent text.
Now to returne and paſſe throgh eueryevery verſe, and expone it, as God ſhall giuegive the grace. His firſt excuſe is, that earneſt deſire he had to ſee them In the beginning of the 17. verſe, he giues the reaſon thereof. Becauſe on a ſodaine he was reſt from them, otherwiſe then he expected & the more ſodanlie he was reſt frō them the greater was his deſire to ſee them and to viſite them. Of this parting and ſeuering of the Apoſtle from the Theſſalonians, after that he had bene with them a certaine ſpace of tyme ye may read Act. 17. The obſtinate Iewes, ſeeing that Chriſt and his Goſpell was receiued of the Theſſalonians, and the Lord bleſſed Pauls trauels among them, by the inſtigation of the Diuell ſtirred vp ſuch a vehement ſedition, that Paul is compelled to ſlee to Beroea. The word he vſes heere hes a great pith. It ſignifies not onelie to be ſeuered, but it ſignifies to be made an orphanne, a puple deſtitute of father and mother, and ſpoiled of his parents: and therefore the ſeuering of him, was as the ſpoyling of an orphane or puple from the father whom he loued beſt in the world. The text is eaſie, and the obſeruations fall out as eaſie. Ye may ſe firſt the delite and pleaſure the godly hauehave to dwell with other to hauehave a mutuall preſence one of an other, that euerie one may receiue of other conſolation in Ieſus Chriſt. Rom. 1. 11. 12. eſpeciallie a Paſtor, or a Miniſter when he ſee the Lord hes bleſſed his laboures among any people or congregation, his pleaſure is to abyde with that people, his delyte is in the preſence of that people, and when he is ſeuered from that people, it is as ſore to him, as to a childe, or young one, when he is ſeuered from the parents, and ſpoiled of the preſence of father and mother. Againe we may note. The Deuill the enemie of mans ſaluation muyes nothing more then the mutuall ſocietie of the godlie: and eſpeciailie aboue all other ſocieties, he inuyes the preſence of a faithfull Paſtor vvith his people: for he knows that by this miniſtrie ſaluation is vvrought. Novv would to God men and wemen knew aſwell this miniſtrie as he does. He knowes this miniſtrie of ſaluation is ſo neceſtarie that if thou conten…ne it thou ſhalt neuer be ſafe, thou ſhalt neuer ſee the face of God. I hauehave giuen this doome ofttymes. Therefore he invying mans ſaluation, his whole indeuore is to ſeuere him that is the Paſtour … his people: knowing that hee being ſeuered, the people ſhall be a pray to him. This is his oulde craft, and no noueltie. Now the Deuill is euer lyke himſelfe, he can raiſe ſeditions and trmults, and that to ſeuere the miniſtrie, that caries the meſſage of ſaluation before the people, that they being ſeuered, the people may be a pray to him.
Now the word vſed heere is to be marked. He ſayes, he was ſeuered in the momēt of an hour. Meaning he was ſeuered vponupon a ſodantie, far from their & his expectation, ſodainly he and they wer ſeuered: well, an euil turne is ſoone done, & in the twinkling of an eye a breake will be made: euill, is ſoone done, but not ſo ſoone mended. Paul could not come ſo ſoone to them againe, as he was put from them, and when he is aback, the Deuill holdes him aback; and when he would hauehave c…mde to them, he did caſt in impedimēts. Yet albeit he ſeuered Paul in body, his hart abode with the Theſſalonians: they poſſeſt his hart, the enemie could not get it ſeuered from them. Then there are two ſorts of profences of men with mē; as there are two ſorts of abſence of men frō one in bodie, an other in ſpirite: a mans heart will be where his bodie is not: and by the contrare, the bodie will be preſent … he heart … not. It is eaſie to ſeuere the godlie in bodie … Deuill will eaſilie do that. It is eaſie to him: to ſeuere … of the vngodlie (for there is no true con…ction but in Christ … the hearts of the godlie, it is not eaſie … The bonde that joynes them is not naturall, … it comes not of … of the Spirite of God, vvho … member vvith an other member. As it is an hard matter to breake that bonde that joynes the members vvith the head, vvhichwhich is faith: ſo it is an hard matter to breake that bond that joynes the member vvith the member, that is louelove and charitie, vvhichwhich joynes vsus together. Who ſhall ſeuere vsus from the louelove of Corist. Rom. 8. 35. A naturall bond is ſoone cutted: but no hammering will breake the bonde of Chriſt. Therefore ſeeke not to ſtand in nature, but ſeeke to ſtand in Chriſt by his Spirit, that will holde vsus together, vntill that ſocietie that neuer ſhall be diſſolued in our head the Lord Ieſus Chriſt be accompliſhed.
In the end of the verſe comes in his deſire. I enforced my ſelfe to ſee your face, not content of this preſence of my heart that is with you:Satan cā not …uder the … deſires of the godlie. There is an other vauntage. The enemie for all his inuy, yet he could not get his heart away, and when the bodie was ſeuered, yet he could not get the deſire of the Apoſtle to hauehave a bodilie preſence ſeuered from them. In deed if he could hauehave gotten the deſyre and langor away, he had gotten a great victorie: but as the heart abode with them; ſo his deſire was to hauehave a bodilie preſence, to ſee them face to face. And brethren, trow ye that the deſire that the godlie hes to be with other be in vaine, or can be in vaine? no, the deſire of fleſhe and bloud will be vaine: and that which it will deſire moſt, it will not artaine to it. But if the Spirite of Ieſus worke a deſire, it ſhall be effectuall, either one tyme or other. Deſireſt thou to ſee Ieſus and his face? (for thou feeſt it not yet) deſireſt thou to ſee that glorious preſence? thou with thy eyes ſhalt ſee it certainelie. Deſires thou to be of the ſocietie of the faithfull? thou ſhalt be with them. There is not, nor there was neuer a godlie man, whoſe preſence thou thirſteſt for, but if not in this lyfe, yet in the lyfe to come thou ſhalt ſee him. There was neuer a godlie man of olde but thou ſhalt ſee him▪ and hauehave his ſocietie which ſhall ind…re for euer. All comes to this. The deſire of the godlie ſhall neuer be vaine. There is not a ſurer argument of lyfe euerlaſting then is an earneſt deſyre of it. Bleſſed are they … thirst, for they ſhall be filled. Matt. 5. 6.
To come to the next verſe. In it is contained the ſecond part of his excuſe: he had not onelie a deſire, but he ſayes, … purpoſe and vvas vvilling. That is, I entred in a deliberation and ſet my ſelfe to come vntounto you. Yet more, I addreſſed my ſelfe to the iourney and neuer ſtayed while Sathan hindred me: Sathan ſtayeth vvel doing.There is the meaning ſhortlie. In well doing brethren, in doing that of duety we are bound to doe, it is not enough to deſire to doe it, but thou muſt enter in deliberation and purpoſe & lay a concluſion with thy ſelfe, I vvill do it. Yet it is not enough to purpoſe, but as thou takeſt purpoſe goe to the action: begin to doe well, go forward in well doing ay while thou getſt a ſtay. Manie doe vviſhe well and woulde well, but do no more: he or ſhe vvill wiſhe vvell, & faine would hauehave all vvell, and in the meane time they ſit ſtill. This is a token thy deſire was not ardent: thou that wilt not enter in action and be ay going forward while thou getſt a ſtaye, thou hadſt neuer an he rtlie deſire to do well. He ſayes, I vvould once or tvviſe hauehave come vntounto you. Firſt he entred into journey and he got a ſtay: then he entred againe, and yet he got an impediment: he leaues not off at the firſt. Mark this. We muſt not leaue off to do well for one ſtay or impediment: yea not for two, nor for three, nor for foure, if it be a good turne that is in hand: but we muſt euer goe forward that we may be excuſed both before God and man: and this is the excuſe of the Apoſtle, he could do no more. Paul ſayes The dayes are euill. Epheſ. 5. 16. that is, there are manie impediments caſten in to him that vvould do vvell in in this life. It is the godlie man that gets greateſt hinderance, but the vvicked will ay forward and will proſper: but if thou be a godlie man, if thou be in thy journey, thou ſhalt not go one mile but thou ſhalt get a ſtay: what at then? ſhould all theſe impedimēts ſtay vsus from doing good? No, the Apoſtle giues the an other counſell, Redeeme the tyme. Play the part of a good marchant, that will redeeme his vauntage with the paines and trauell of his bodie. Buy the tyme by well doing, and giuegive thy life for it, and thou ſhalt loſe nothing. Thou that canſt loſe thy life in well doing, ſhalt get a better lyfe for it.
He layes the fault on Sathan, Sathan hindred vsus. How was this? appeared he to him; and in his owne perſone c…mde oppoſition to him? How he impeaded him it is not expreſſed: appearantlie as he ſtirred vp the Iewes to caſt him out, ſo he ſtirred them vp now to beſet the way. It may be he inraged their hartshighly againſt him, or elſe that he raſed a ſtorme in the aire. Wel what euer be the inſtrument or meane, we may ſee when we are ſtayed from well doing, Sathan is euer the author, and that by permiſſion of God, for without his permiſsion he can do nothing) he is thē the author & ſtayer of well doing. Therefore what euer impediment thou getſt, take thee euer to the chiefe doer. Eph. 6. 12. It is not vvith …, he and bloude vve hauehave to d…e. (how be it they be inſtruments) but … vvith … and …, that is, the Deuil. And therfore he giues counſel, not to take thee to thy co…ſlet and ſteel-bonnet, wherewith thou armeſt thy ſelfe againſt a man: but that thou ſhouldſt take thee to that ſpirituall armour, Faith, Hope and the word of God, and ſet thy ſelfe, not to reſiſt this man or that man, but the common enemy of mans ſaluation who would ſlay thy ſoule. Troweſt thou this be the reſiſting to reſiſt man? No, the Deuill is laughing in his ſleue when thou doeſt that, that is the hie way to goe on his courſe. As he forced theſe men to doe wrong to Paul: ſo thou, if thou goe to be reuenged on man that is the inſtrument, thou giueſt place to the Deuill to doe his worke. Laſt marke: whē once he ſeuered Paul from them, looke how buſilie he holdes him aback. When he is preaſſing to goe to them, he caſte in a ſtay. And againe when he is preaſſing to make forward, he caſtes in an other ſtay, when once he gets godlie men ſundered from other there will be caſt in many hinders to ſtay them from meeting againe. And this teſtifies, that all our bleſſedneſſe is a ſocietie and conjunction, firſt with our head Chriſt, and ſecondlie with the members of his bodie.Our bleſſe…es in cōmunion vvith the ſanctes. Looke not for lyfe and bleſſedneſſe, if there be not a communion with the Sancts. Now the Deuill knowes this, and therefore the chiefe thing he ſets himſelfe on, is to rent a ſunder this communion, and who euer would breake this vnion, and hes a pleaſure in diuiſion, take him to be an imp of the Deuil: for it is a worke of the Deuill, to ſeuere them that ſhould be joined, as it is the worke of God to joine them together.
Now let vsus goe to the laſt part of this text, containing a weightie reaſon: firſt of his deſire, and next of his purpoſe to come to them. Theſe are the wordes, For vvhat is our h…pe ioy? vvhat is crovvne of my glorying? There is the queſtion and demand. The anſwere of it is, Are not ye in the preſence of our Lord Ieſus at his comming? Then he doubles it: yea, ſayes he, yee are my ioy and my glorie; and ſo he endes. Where a mans hope is, there is the thinge he hopes and lookes for: where his joye and crowne and glorie is, there he would be: that is to ſay, where his bleſſ…, is there wold he be. No… Paul vvold ſay. Ye Theſſalonians are my hope my joy, my crown of the which I glorie, & therefore I woulde be with you. There is the force of the argument. Now the ſtyle of the language would be marked: for the ſame Spirite that dytes the matter dytes the ſtyle; and ſpirituall matter craues a Spirituall ſtyle, 1. Cor. 2. 13. The holie ſpirite of Ieſus muſt be the ſpeaker as wel as the dyter. His language ryſes vp by degree by degree, the loweſt degree is in the vvord, hope; the next degree is in the word joy: the laſt and hieſt degree is in the vvord, crowne: vvhereby is meaned a moſt high and excellent glorie. This learnes vsus this leſſon. Heauen would hauehave an high ſtyle, that crowne would hauehave an hie ſtyle, the grace of Ieſus Chriſt woulde hauehave an hie ſtyle when it is ſpoken of. And brethren, if Heauen be in the heart, as it is in the mouth, and if glorie be in the heart as it is in the mouth and if the Crovvne of glorie be in the heart as it is in the mouth, the mouth vvill euer be readie to ſpeake of grace, of joye and of glorie in a glorious ſtyle: for it is true, Of the abound…nce of the heart, the mouth ſpeaketh. And I vvould demaund of you, what is the occaſion that men doe ſpeake ſo couldlie and careleſlie of the Lord of glorie, and ſo baſelie of ſo glorious thinges, as of heauen and of the joye thereinto? Alas, the occaſion is the vvant of ſenſe in the heart the heart is not filled with ſuch thinges, and therefore an emptie heart, an emptie mouth: if thy hear be full of vanitie, thy mouth vvill be full of vanitie and euaniſh in painting out of vanitie: for looke as thou art diſpoſed in heart, in like manner ſhalt thou bee diſpoſed in mouthe. Therefore ſeeke to hauehave thy heart furniſhed fullie vvith the Spirite of Ieſus. No man, (ſayes the Apoſtle) can call Ieſus Lord, but by the Spirite. 1. Epiſt. Corin. …. 12. 3.
Yee more. Speaking of this joye, he paſſes vp by degrees. The loweſt is hope: then he comes to an higher, my …oy: then the higheſt is … on their glorie. The greateſt glorie in the earth is a crowne, and when a man is crowned in the earth, he can be no higher. But there is the difference. The crowne in the earth is corruptible, but the crowne of heauen is incorruptible. It is of this crown of heauen he ſpeaks. Yet not theſe three degrees: for I marke this paſsing vp by degrees in sundry … parts: for when the Apoſtle begi…nes to ſpeake of Ieſus, he can be ſatisfie himſelfe in vvords and … Praying i… God, … yee may …, ſayes hee, vvhat is the… hope of his calling, there is the firſt ſtep: he ſtands not there, he goes vp to ſee, what the … his glorie: what glorie? of his … … among his ſaints: this is the ſecond degree: (yet he ſtands not there:) and vvhat is that excellent greatnes of his power, according to the efficacie of his ſtrong ſtrength. There he ſtands. Brethren, theſe are not vvords, but this riſing vp tels vsus, the hight of the glory of heauē is wonderful: & that thou mayeſt attaine to it, thou muſt riſe to it by degrees: that is, thou muſt paſſe from ſenſe to ſenſe, from grace to grace, from light to light, from oye to joye, from glorie to glorie, as the Apoſtle ſpeakes 2. Corinth. 3. 18. So long as thou liueſt thou muſt finde this climming of thy heart ſenſiblie, that thou groweſt in joye, and that thou haſt more joye this yeere then before: and ſo ſtriue continually, vntil thou come to the point, euer ſtriuing for perfection in this lyfe, which ſhall be compleat when we ſhall ſee our Lord Ieſus Chriſt. Now he calles it the crowne of glorying, that is, that makes him to glorie in God who crownes him. Brethren, when the heart is filled with glorie in Ieſus chriſt, the mouth ſhall not be dumbe, but it ſhall oppin and vtter that paſſing joy, and the perſone ſhall euer glorie in him, vvho hes ſet that crowne on him. O that infinite glorie and rejoyſing that ſhall be in that glorious Majeſtie! now we tyre, ſearcelie are we begun to glorie in him, but the heart beginnes as ſoone to tyre, but then there ſhall be no tyring nor wearying, the voice ſhall neuer ceaſe, but glorie in that Creator for euer and ever. Byde in patience while ye attaine vntounto this glorie, and in all troubles let the hope of this glorie comfort thee. Rom. 5. 2. For there is nothing that abydes but this glorie.col. Now if hope made vsus to rejoyce, how much more, preſent ſight, preſent joy, and the crovvne put on our heads vvill make vsus to rejoyce, and vvith gladneſſe and loude voyce to praiſe him who …es crowned vsus for euer.
In the latter end of the verſe, he makes an anſwer to his owne demand, are not ye, ſayes he, &c. He calles the Church …is…oy, and his crowne: not that properlie his bleſſedneſſe was in them, for, onelie Ieſus Chriſt is called our hope, our joy, our glorie and crowne. Onelie Ieſus Chriſt is our lyfe, onelie Chriſt is our ſolace, he hes no companion: but he calles them his hope and joy in an other ſenſe Becauſe they wer the meane and matter wherby he attained to the joy, ſolace and crowne, which is in Ieſus Chriſt. It is then an improper faſhion of ſpeaking: for the people in whom our miniſtrie is effectuall to ſaluation is the meane whereby we ſhal be glorified in the Heauen. Marke this ſpeaking of the matter of his joy. He ſpeakes not of his Apoſtleſhip, and ſayes not, it is the meane of my joy: but he ſayes, the bleſſing giuen me in my Apoſtleſhip in ſauing you, is the meane of my joy.Faithfull diſcharge of a calling a mater of ioy. The matter of thy joy in the lyfe to come, and of thy crowne where-with thou ſhalt be crowned in Heauen, it is not ſo much a calling: if it were the calling of a King, it will not be that that wil make thee be crowned in Heauen: no, it muſt be the faithfull diſcharge of thy calling toward them with whom thou haſt adoe. Art thou a King? the faithfull diſcharge of a King in keeping the people in good order and peace will be the meane of thy crowning in heauen. Art thou a paſtor intending to win manie ſoules to the kingdome of heauen? it ſhall be a meane of thy crowning in that great day. When a crowne ſhall be ſet on a kings head, or a paſtors head, it ſhal not be his calling that ſhal be the cauſe of his crowning: he was an Emperor, therefore he muſt hauehave a crovvne in heauen; it vvill not follow, if there be no more: He vvas a paſtor, therfore he muſt hauehave a crovvne in heauen: no, it ſhall be that bleſſing and frute that God gaue thee in the faithfull diſcharge in thy calling heere, that ſhall be the meane of thy crowning. And therefore let neuer fleſhe glorie in any calling, if there be no more, if the bleſſing of the Lord be not with thy calling, thou haſt cauſe of mourning, and thou ſhalt ſay in that day, woe to me, that euer I was a King, an Emperour, a Paſtor, if there be not a faithfull diſcharge of thy calling the greater damnation falles vntounto thee, the greater thy calling be.
Now to end: he is ſpeaking of this rewarde that he was to receiue at Chriſts comming, and he ſpeakes not of theſe earthlie ſtipends, how beit their be much adoe and ſtryfe for them in the land, if they wer neuer ſo ſelie: he ſpeakes not of theſe goods or anie thing that pertained to them, but the reward of his Apoſtleſhip he ſpeaks of, is, that he claimes themſelues. ye are my hope ſayes he, ye are my ioy, euen ye your ſelues. So, in one worde, the rewarde of a faithfull Apoſtle ſhall not be the … of this earth, (for as niggard as men are of it: no, it ſhall not be his man…e▪ his …, two or three …halders of …uall, or an hndreth marke; reſt all not be this, but it ſhall be the ſoules of all them hee did vvinne heere on earth: and the Lord ſhall ſay to him, take them and let them be a matter of joy, of glorie and honour for euer to thee. Well, he will not wiſhe ought of the durt of the earth, but their owne ſelues, whom he will profeſſe as the rewarde of his faithfull calling to his euerlaſting joy.
I goe forward▪ before whom and in whoſe preſence ſhall this joy and crowne of glorying be? He ſayes, before the Lord Ieſus Chriſt: it muſt be done in his ſight, hee muſt be before, hee muſt be the doer of all: it muſt be he that ſhall take thee by the hand, and giuegive thee to the Apoſtle and paſtor, and ſaye, Take, man, there is the matter of thy glorie and crowne make it a matter to thee of thy joy for euer. Brethren, there is no joy but in the face and preſence of Ieſus: there is no light but that that comes from his face and countenance. It is true, the paſtor miniſters light, but if in the meane time the light of Ieſus ſhine not in thy heart, all is but vaine and loſt labour. And therefore, Paul 2. Cor. 4. 6. ſayes, all this light muſt come from Ieſus Chriſt, and thou muſt holde vp that heart of thine, that the light of Ieſus may ſhine in it. And he ſayes alſo, as ſoone as the heart is turned, the va…le is remoued 2. Cor. 3. 16. and the face of the Lord illuminates thee. For what trow you the light be, the joy be, the glorie be that we ſhall receiue: & in one word, vvhat trow you heauen be: Al the light in heauen is nothing but as a reflexe of that light that is in Ieſus Chriſt: al the light and glory of heauen is … like ſparkles ſcattred from him, for all glorie is in him. And therefore, if ever thou looke for joy and glorie, addreſſe thy ſelfe for Ieſes Chriſt▪ and as thou wouldſt liue, either here, or hence, … to his preſence, and thinke neuer thou art well, vntill you get … that preſence. Let nothing ſo bewitch thee, … of heart▪ vntill thou getſt ſome light of Ieſus Chriſt, … is no life nor joye within him. I aske thy conſcience, Didſt thou euer feele that ſolide joy and life, but when thy heart was ſet on that countenance of Ieſus? Foole, thou mayſt rejoice, like a dog or beaſt with a ſenſuall pleaſure, but woe to thy joye and peace: there is no peace to the vvicked; for when thou art ſo paſsing thy time out of Ieſus, the judgement ſhall ſodainelie ouertake thee: for there is no ſaluation out of Ieſus.
When ſhal this be? At this comming. It is true we vvalke heere in his preſence, and that joye that comes downe from Heauen it comes through that glorious bodie wherewith he is cled: but the ſacietie of all ſhall not be, vntill the eye ſee it, thy glorie ſhall not be perfited while then. I tell you, all the light we hauehave now, the Apoſtle calles it the light of the Euangell of the glorie of God: it is his face that ſhines in a mirror, thou ſeeſt him no otherwiſe: but then this mirror ſhall be taine avvay, and the face of Ieſus ſhall be holden vp in your ſight. Brethren, while we are here, the light cōmes from heauen▪ and ouer ſhadowes and tranſformes the ſoule onlie, and that, not fullie, but in a part: but, when he ſhall come, he ſhall tranſforme not the ſoule onelie, but theſe vilde bodies, and make them conforme to his glorious bodie. Phil. 3. 21. And ſo, there muſt be a greater force in his owne preſence, nor is in the mirror of the Goſpell. And thou that takeſt a pleaſure to ſee Ieſus in the mirror of the Goſpell, and to be ouerſhadowed with the light of the Goſpell, the face of Ieſus ſhall ſhine on thee: and by the contrair, thou that takeſt no pleaſure in the mirror of the Goſpell, thou ſhalt neuer attaine to the ſight of Ieſus. Wilt thou continue in hatred of the miniſtrie of Ieſus Chriſt, thou ſhalt neuer ſee the glorious countenance of Ieſus.
In the end of this chapter, not being content to tell this once, he ſayes it againe, yes, ye are my ioy. This doubling proceedes of a perſuaſion that he had of that glorie: in a word, let a Miniſter be faithfull to winne many ſoules, to pleaſure God and Ieſus Chriſt, who will recompence him ſo aboundantlie. The glorie is ſure, the joy is ſure, and if he finde faithfulneſſe, and a bleſſing in his calling in this lyfe: as the joye and glorie is certaine, ſo when he is going out of this lyfe, he may be ſure, and may ſay with confidence, I ſhall enter in my joy, and my ſoule and bodie ſhall be crowned with his crowne of joy and glorie, and all in the preſence of the Lord Ieſus. To whom with the Father & the holie Spirite be all praiſe.
AMEN.