Lectures Upon the Epistles to the Thessalonians, Part 1 · Lecture 27 – Title page
THE XXVII. LECTVRE VPONUPON THE FIRST EPISTLE OF PAVL TO THE THESSALONIANS.
1. THESSA. CHAP. 5. verſ. 24. 25. 26. 27. 28.
24 Faithfull is he, vvhichwhich calleth you, vvhichwhich alſo vvill doe it.
25 Brethren, pray for vsus.
26 Greete all the brethren, vvith an holy kiſſe.
27 I charge you in the Lord, that this Epiſtle he read vntounto all the brethren the Saints.
28 The grace of our Lord Ieſus Chriſt be vvith you, Amen.
WE hauehave in hand preſently (welbeloued in Ieſus) the concluſion vvhichwhich is the laſt parte of this Epiſtle. He begins it with a prayer, crauing in his prayer euen that ſame thing hee had exhorted them to, to vvitte, holineſſe, ſanctification, continuance, and perſeuerance in holineſſe and ſanctification to the end, and ſo acknowledging God to bee the giuer of that ſame very thing which he exhorted them to, and that it lay not in their hands nor free will to will or doe any good, but all ſtands in the hands of God, who is the giuer of all grace. He prayes, that, it would pleaſe God to giuegive them that grace he exhorted them to, and he would ſtir them vp to ſeek that ſame grace at the hands of God; for it is vanity to ſtryue to any grace without God. And therefore as thou would do any thing, pray to God to giuegive thee grace to doe it. Let thy eye be euer on God, and in the midſt of the action when thou thinkſt thou art beſt exerciſed, craue grace of perſeuerance: for, I aſſure thee, he leaue thee in the beſt of thy action, thou wilt fall backward. Therefore there is ſuch neceſſitie that the eye be euer on God, that it is impoſſible to a man to do any thing that is good, except his eye be euer on him, begging grace and perſeuerance in grace at his hands.
Now he goes forward: and in the thinges that followes to the end of the chapter and Epiſtle, there is ſuch a varietie that eueryevery thing here ſet downe is a ſeuerall heed of doctrine. Firſt, he promiſes to them that ſame thing he had prayed for at God. Then he maks a petition to them, deſiring them to pray for him. Then to commend him to the brethren. Then he adjures them that they read this Epiſtle to all the people. And laſt he bids them fairewell, recommending them to the grace of Chriſt. Ye ſee what varitie of thing she hes. I minde to be ſhort in them, ſeeing they are almoſt things common in eueryevery Epiſtle, making a choiſe of that I thinke beſt for our comfort and neceſſity. Now he begins at the promiſe, Faithfull is …e vvhichwhich calleth you, vvhichwhich alſo vvill doe it. There is the promiſe. The Apoſtle would ſay, that that I pray God, that he will grant you; to wit; he will preſerue you in the end in faith, that I am aſſured he will doe; He will not leaue you, vntounto the tyme he perfite his worke begunne in you. There is the promiſe. Ye ſee firſt in this promiſe, the prayes that he made immediatly before for them, praying to God, that he would preſerue them in holineſſe to the end, is grounded vponupon an aſſurance in the hart, that God would grant that ſame thing which he prayed for to the Theſſalonians. Marke it. And firſt, learne, concerning prayer: All prayer for thinges heauenly and ſpirituall concerning the life to come (I ſpeak not of the worldly thinges,Confidēce in prayer. but thinges heauenly and ſpirituall) ſhould ariſe on ſome certainty and aſſurance of the hart, that God will grant to vsus the things we aske. Therefore Iames in his Epiſtle laſt chap. 15. verſe. he calles prayer, the prayer of faith, that is, that ryſes of faith and aſſurance in the hart, that God will grant vsus the thing we aske. Iohn in his firſt Epiſtle, laſt chap. 14. verſe, he joynes theſe two together, confidence or aſſurance, and prayer, and he ſayes. This is that confidence vve hauehave in the Lord, that, if vve aſke any thing according to his vvill, he vvill heare vsus: There is confidence in prayer, that, when we pray, we ſhould hauehave that aſſurance that God will giuegive vsus theſe things we ſeeke, not according to our will, but according to his owne will. It is his will that we ſhould hauehave theſe heauenly things, through the bloud of Chriſt. And therefore our prayer for them ſhould riſe on confidence, that God will grant them for Chriſts ſake.
Yet farther, I ſee in this place three thinges joyned together. Firſt, he exhorts them to a continuance in an holy lyfe to the end. Secondly, he prayes for the ſame continuance in holineſſe, that God would preſerue them to the comming of the Lord Ieſus.Exhortatiō, praier and promiſe conioyned. Thirdly, there is a ſure promiſe made to them of that ſame thing he prayed for, that God would perfite his worke in them, and neuer leaue his worke, vntill he crowne it, and theſe three, continuance in holineſſe, prayer for it, and promiſe thereof, cannot be well ſeuered. It auailes not to ſtand vp and exhort to any good thing, except the exhorter pray to God, that it would pleaſe him to grant them that grace he hes exhorted them to: the man that cannot pray for that grace he hes exhorted them to, he is not meete to exhort. Then againe, prayer without promiſe auailes little. A man who hes not aſſurance in his hart, to promiſe grace from the hands of God vntounto any people or perſon. is not meete to pray for any people or perſon. He to whom the Lord hes not giuen that grace in hart to promiſe with aſſurance, he is not meete to pray, for pithie prayer muſt ryſe on ſome confidence in the hart. To be ſhort. In a Paſtor theſe three muſt goe together. He muſt be a man that is meete to exhort, that hes a grace to pray, and an acceſſe to God; and laſt he muſt hauehave an aſſurance in his hart of that grace of God, ſo, that he dar be bold to promiſe to them that grace he exhortes them to, and craues at God. And that which I ſpeake of a Paſtor, I ſpeake of all men. For all ſhould be exhorters, and eueryevery one teachers of their brethren, and ſo eueryevery one ſhould ſee if they hauehave theſe graces to exhort, to ſtir them vp to godlineſſe, to pray for them, and to promiſe to them grace with aſſurance.
Now to goe forward. He ſets not downe his promiſe ſimply, and barely, the Lord will doe it, but he layes downe the ground and foundation where-vponupon he builds his promiſe, vvhichwhich … their effectuall and inward calling. He is faithfull that he… called you. So, the ground of this promiſe is their inward and effectuall calling. By this calling, I vnderſtand no other thing, but an inward declaration of the eternall will of God in the hart of any man concerning his ſaluation;2. ſorts of calling. To ſpeake the trueth, this calling of a man by the word, is nothing but a reuealing inwardly in his hart, that election and choiſing of God that was from all eternitie. He calles him when he reueales that eternall election to him, and aſſures him that he hes choſen him before al eternity. There is another calling when the word ſoundes in the care, without perſwaſion of the calling in the hart. This is an outward calling. Many are called this way, but few gets this inward calling in their hart to ſaluation. Then this is the meaning of the Apoſtle, as if he had ſaid to them, if ye be called (Theſſalonians) if ye find the Lord to declare inwardly to your hart his eternall will in your election, I dare be bolde to promiſe, that, that God who hes made that declaration in your hart, ſhall neuer leaue you, vntill he perſite his worke, and put you in Heauen. This ground ſtandes ſure, that God ſhall neuer leaue you who hes gotten the aſſurance of election, vntill he crowne his worke in you. There are the wordes ſhortly. Then, marke, brethren; The promiſe that one can make to another, that, God will not leaue them to the end, it muſt not be ſpoken abſolutely, but it muſt be conditionall. The condition is, of thy effectuall calling. This condition holding ſure, that thou art effectually and inwardly called to life, ſurely the promiſe may be made to thee, with aſſurance, God wil neuer leaue thee to the end: And I or any man vponupon this condition may boldly make you this ſame promiſe, that Paul made to the Theſſalonians, and I may ſay to you (this ground holding that ye are called inwardly, and that ye hauehave receiued an inward declaration, as it were, out of the mouth of God of your election in Chriſt) I may promiſe you, that, God ſhall neuer leaue you vntill he crown his worke. Then, if it be ſo, who euer would hauehave comfort of the promiſe of God made in Chriſt, when lyfe is promiſed, perſeuerance is promiſed, the crowne of glorie is promiſed, who wold hauehave comfort in theſe promiſes, let him go to the ground, looke if thou findſt in thy hart thy inward calling, looke, if God by his Spirit inwardly aſſures thee that thou ſhalt hauehave lyfes, if thou findſt it, aſſure thee the promiſe perteines to thee; but if thou finde it not ſpoken inwardly by God to thee, thou haſt no warrand, that the promiſe of grace perteins to thee, thinke neuer thou wilt be crowned, and that he ſhall perfite his worke in thee, ſeeing he neuer began to worke in thee. God will neuer perfite the worke he neuer began. Therefore euerie one of vsus ſhould take heed when we read or heare the promiſes of God in the Scripture, if we hauehave this ground or not; if I finde I hauehave the ground, I may fullie aſſure me, there is no promiſe but it is made to me; but if I ſee not the ground, no promiſe perteines to me. Then, on this, marke further Gods faſhion of doing. This is his maner of doing:Gods calling vnchāgable. Firſt, he calles, that is to ſay, he lettes men and women vnderſtand by faith inwardly, that he and ſhe is one whom he hes taine purpoſe from all eternitie to ſaue. There is the beginning. Then he goes forward and neuer leaues them vntill he perſite his worke in them. No, if he beginne once with them, and giuegive them aſſurance that they are inwardly called, the gates of Hel will neuer preuaile againſt them, albeit they be in Hell at that ſame tyme of their calling they ſhall end in Heauen; he will draw them through Hell to Heauen, through death to lyfe, all the world ſhall not alter his purpoſe. If he begin once he will end. Therefore, to the Philipp. 1. chap. 6. verſe, he ſayes, I am perſvvaded, that, he that hes begunne the good vvorke in you, he vvill perfite it to the comming of the Lord Ieſus Christ: I am perſwaded, there is neuer one, with whom he beginnes the worke of their effectuall calling, but, of neceſſity he muſt perfite it. A man will beginne a worke and draw his hand from it againe, and let it ſtand; but, God is not lyke man, he neuer beganne the worke, but he will perfite it. And therefore, I ſay, who euer they be that would end with him, and hauehave an aſſurance that God ſhall be with them in their end, and ſhall crowne them with a crowne of glorie, they ſhould take heed vvhether God hes begun with them or not. If I finde his hand begin to worke with me, I will perſwade my ſelfe in ſpite of al the world he ſhal perfite it; but if we find not God begin with vsus, he ſhal neuer crown the work: Al ſtands in the beginning, al the grace we get in this lyfe, ſuch as holineſſe, ſanctification, is nothing in effect, but the beginning of grace. So that the thing we hauehave to do in this life, if we ſhould liue a thouſand yeeres, is to enter in count whether the Lord hes begun this worke or not. If I finde he hes begun this worke in me, then in my death and letter houre I will aſſure my ſelfe, the Lord wil end his worke with me, I will make a ſweete end, and he will crowne me with glory.
Yet, farther, he ſayes, Faithfull is he, vvhichwhich calleth you, vvhichwhich alſo vvill doe it. He grounds againe this promiſe of the continuance of Gods grace,Heigheſt ground of faith, the conſtant nature of God. which is vnderunder this condition of effectuall calling on an higher ground. If thou wold hauehave a ſute faith, thou muſt hauehave many grounds, faith is not builded on the ſand, it muſt hauehave ſure groundes: He grounds this ground of their effectuall calling on an higher and ſurer ground, that all the world wil not be able to ſhake, it is vponupon the vnchangeable and vnalterable nature of God, the conſtant nature of God, not fleeting and flowing, as mans nature is. God is not like man. The word he ſpeakes, it ſtandes, it neuer alters. The purpoſe he takes is vnalterable. To the Heb 6. chap. 18 verſ. It is impoſſible, that, God ſhould lye. 2. Tim. 2. chap. 13. verſ. He cannot deny himſelfe, he abydes faithfull and ſure. Then, brethren, if he hes ſaid to the hart inwardly, It is my will from all eternity, that thou be one of theſe that ſhall be ſafe. Hes he ſpoken it? that word ſhall neuer be altered, Heau…n and earth ſhall all go to, ere there be one word of that altered, God is faithfull, the word he hes ſpoken cannot be altered: Therefore if he hes called thee, giuen thee a ſight of thy election, it will neuer alter. Paul knew this well, and therefore he aſſures them, that he would perfite the worke begunne in them: on this condition, that he hes called them inwardlie; this aſſurance ſhould be in the hart of the Preacher, thou ſhould hauehave thy hart eſtabliſhed on theſe ſame groundes, thou ſhould knowe the vnchangeable nature of God, that he cannot alter: for, if thou knoweſt not, that he cannot alter, thou haſt no certainty of faith. So, the ground of faith is, the vnchangeableneſſe of God. it neuer reſtes vntill it pearce into that infinite deepneſſe in God. To ſpeake it ſo, It is not the word of God that is ſpoken that is the cheefe ground of faith: for faith goes in through the word, and grippes in to that vnchangeable Majeſtie. Then the cheefe ground of faith, is the vnchangeable nature of God, and it neuer gets reſt, vntill it get that vnchangeable God. And then when it hes gotten him, it reſtes on … reſtes then on his word, and obeyes his word; if he then ſpeake to me, I will heare him and obey him. Then God ſhould be painted out in his nature, ſo far as man can: But who can doe it? He ſhould be knowne to be a mercifull, true and juſt God, and none can hauehave faith but he muſt knowe theſe. Alas, thou that wilt be content with the ſcrufe of the properties of God, and will not ſeeke in to the deepneſſe of God, and take him vp in his properties, and pearee in to his nature and reſt on him, thou ſhalt neuer get a ſetled faith. Therefore ſeeke ay knowledge, and preaſe in to him, that thou may ſtand in ſome ſetledneſſe.
Now to come to the reſt of the text. When he hes exhorted them, prayed for them, made promiſe to them: What then does he? He commes downe and ſayes, Brethren pray for me. He he beene a… it were, ſitting aboue them, exhorting them, praying for them, promiſing to them as a ſuperiour far aboue them, and ere ye looke about you he commes downe, and ſits downe on the earth and his courſe about lookes vp to them and biddes them pray for him: What learne we of this? There is none ſo high mounted that hes ſo excellent graces in the Church of God, if it were the Apoſtle Paul himſelfe, but he ſhould humble himſelfe, as it vvere, vnderunder the moſt humble and lovvlie in the Church, and as hee hes prayed for them, ſo hee ſhould pray them to pray for him againe. Pray for me as I hauehave prayed for you; as I hauehave exhorted you, exhort ye me; as ye hauehave neede to be prayed for by me, ſo hauehave I need to be prayed for by you. So, nothing I can doe to you, but I hauehave neede of it my ſelfe. Ye ſee the ei… of the head far aboue the foote, the one is lowe on the earth, the other high in the head; it is the light of the body and guides the foote, bids it goe on this way, goe on that way, it hes graces far aboue the foote; yet for all this preheminence and giftes it hes gotten, it muſt looke downe againe to the foote, and ſay, foote cary me, and beare me; for if thou cary not me to this place, and that place where I would be, I cannot come there. I… is ſo with the members of the body of Chriſt: The eye of them, that is, the man that hes gotten greateſt preheminence, he muſt ſloup downe and humble himſelfe to the pooreſt bodie in the Church of God and ſeeke helpe mutuall in the Church: the ſillieſt bodie in the Church hes gotten a grace which he hes not gotten, without the which grace he is not able to ſtand. The foote can carie the eye, but the eye cannot cary the foote: So the pooreſt and vyleſt body in the Church hes gotten ſome grace that the greateſt in the Church muſt ſ…oup downe and ſeeke a grace at the ſillieſt bodie. Therfore let none be proud. Thou that wilt contemne the ſobereſt grace that the fillieſt bodie in the Church of God hes gotten, thou ſhalt loſe all grace. Then I ſee againe (brethren) the neceſſity of prayer.Neceſſity of prayer. The Lord grant this that we could once knowe it well. There is no grace nor perſeuerance in grace without prayer: Without prayer to God let none ſeeke to ſtand to the end, thou that cannot open thy mouth to pray to God neither morning euening nor midday, &c. thou ſhalt neuer get grace; looke neuer for this perfection. Thou cannot go forward in the rinke without prayer, and ſo thou ſhalt neuer come to the butt. And as ye ſee heere, it is not onelyonly mans owne prayer that is requiſit, to bring them to the rinks end but it muſt be mutuall prayer; I muſt pray for thee to helpe thee forward thou muſt pray for me to help me forward. So prayer muſt be mutuall, and as it were, eueryevery one muſt be taking others by the hand, and lifting them vp from the filth of the earth to heavenly things. So he that will contemne mutuall prayer and ſay, I will pray for my ſelfe, I am familiar with God, I hauehave a b…ad back to beare all their curlings if they were neuer ſo many. Alas the curſlinges will thruſt him downe to Hell, and his prayer ſhall not auaile: And thou who contemneſt the pray or of the ſillieſt bodie in the Church for thee. if thou ſhouldſt … all day on thy knee thou ſhalt get ſmall …therance. The prayer of the Church is a nece…ar meane to bring thee to Heauen; For as he appoynted thee to Heauen, ſo he… no appoynted prayer of the Church to bring thee to it.
Now he commes to the … ſayes he, one another vvith an holy kiſſe. As he would ſay, I cannot be preſent with them, I cannot ſpeake to them face to face, but … you to whom I direct this Epiſtle, con…oy my ſalutation to them, and in my name ſalute them as it were with my mouth. Brethren, what is a ſalutation? A teſtification of our louelove that we beare ſo them we ſalute. Now there are ſundrie fortes of ſalutations, a man will ſalute one with his owne mouth, then when he cannot get him ſaluted with his owne mouth, he will ſend his commendations with another man. There are two fortes, I will teſtifie my good will by my owne mouth in his preſence, and againe I will teſtifie it by another, and will ſend my … good will by his hand: And truely looke how ſure euer thing in this earth was caryed by a mediat perſon, as ſure this louelove will be caryed by one to another; he will take my louelove on his back and cary it to another; and as ſure as any gift is preſented to any perſon as ſure will my louelove be preſented to … I ſend it. And what good will it doe? The chiefe thing we …aue is the conjunction of the members one with another. Now the band that conjoynes the members, is louelove; and … may ſend this ſame band by an other. He may tak my band that commes from my hart, and eary to any man: Then the band that commes to him it kindles vp his hart, and he loues me againe, and ſo his hart is giuen to me againe. So, ſeeing this happineſſe in this lyfe ſtandes in this conjunction, eueryevery thing ſhould be vſed that may enterteine this conjunction, if it were but a good morrow or a good night, eueryevery thing holds this conjunction together, vntill we be fully joyned to Chriſt, in the which conjunction ſtandes our ful happineſſe.
Yet to inſiſt. This ſalutation is to all the brethren, none excepted. To ſpeake it in one word: Such familiar ſalutations as theſe, ſalute them with a kiſſe and an holy kiſſe, they are not competent betweene all ſorts of men; I perceyue not that the Apoſtle ſalutes this way any of the Gentiles and Heathen; it is true we are bound to wiſh well to all, to the prophaineſt in the world, yea to the enemies of Chriſt, and I will ſay, the Lord turne eueryevery enemy of Chriſt to him: but certainely, when it commes to ſuch ſalutations as theſe that Paul vſes, as to ſay, ſalute with an holy kiſſe, they are proper onelyonly to the domeſticks of faith, and therefore he ſayes, ſalute all the brethren, not all that ye meete with, but all the brethren. LoueLove pertaines to all, but there as a ſpeciall louelove that pertaines to the members of the bodie, as to brethren and ſiſters, there are ſpecial ſalutations that ſpecially pertaines to the members in the bodie, and therefore diſcretion muſt be had; all ſalutations muſt not be had to al alike we ſhould hauehave a regarde of the condition of the perſon whom we ſalute. There may be a fault aſwell in this vndiſcreete doing, as when we leaue it vndone; giuegive eueryevery one their owne duety. Thou art addebted to a brother in a ſpeciall kindneſſe and ſalutation, and is not addebted ſo to a Turke, and to one that is not in Chriſt.
In the end held eſires that they ſalute all the brethren, vvith an holy kiſſe. We know it was a faſhion of olde ere Chriſt came; thē Iewes at meeting they wold kiſſe other euen men wold kiſſe men, the ſame faſhion continued in Chriſtes dayes, and after Chriſt it was l…fed alſo, as … may ſee in the Epiſt… of Paul, and in the primitiue… Church at their meeting together, at the Supper of the Lord they would kiſſe in token of their vnitie. Now this holy kiſſe is called by Peter, the kiſſe of charme, 1. Epiſtle 5. chapter. 14. verſe. Ioyne … an holie kiſſe is nothing but a … that …yfes of an … louelove…, when louelove is in the … it is ſinceere without by … other …ife it is not ſinceere▪ …ad is kiſſe was not holy becauſe louelove was not in his hart vvhen he kiſſed his Maſter,Sinceritie to be vſed in ſalutation. ſo this kiſſe vvas in hypocriſie. So in our faſhion that is novv vſed, albeit vve, kiſſe not one another vvhen vve …id good-marrow, or good-night, vve make … outvvard teſtification of the louelove, of the hate invvardly; if there be not louelove in the hart, all is but hypocriſie. And except helſing ryſe of louelove in the hart, it were better to thee to hold thy tongue, thou art but an hypocrite; when thou ſaluteſt vvith thy mouth, if thy hart would eate him vp, thou wilt appeare to hauehave hony in thy mouth and the gall of bitterneſſe is in thy hart. Alas many Iudaſſes now. Sweete ſleeked lippes, falſe malitious inuyfull harts. Alwayes the leſſon is, in all theſe outward teſtifications of louelove, looke euer that there be … louelove in the hart, that the teſtification may be ſinceere, and thou may get good of them; For I aſſure thee, this louelove to thy neighbor does good to thee: ô Lord if ſincerity be not good in the members of Chriſt! Alas this decreeped age is turned to a plane hypocriſie, and al are but words of office; thy vylde ſalutation returnes to thy owne hurt. As it does him no good nor euil whom thou ſaluteſt, ſo it does thee euill and returnes to thy own hurt. Hypocriſy euer hurts the hart it came from.
Now to the next words I charge you in the Lord, that this Epiſtle be read to all the brethren, the Saints. This is another purpoſe: For in the end as I tolde you there is varietie of things caſten together: Appearandly, by the wordes it would ſeeme, that this Epiſtle was directed cheefly to the Paſtor, Elders, &c. and in one word, to the Presbyterie, that vvas there. Therefore, leſt the inferior and common ſort of Chriſtians ſhould be defrauded of this benefite, the Apoſtle ſhowes, that, it is his vvil, that this Epiſtle be communicate to the vvhole vulgar ſort of chriſtians, that vve… in Theſſalonica, neuer one ſhould be defrauded of the benefite of it. He ſayes not ſimply, I vvill you to do this, but, he vſes another vvord, I charge you in the Lord; I binde and obliſhe you, vnderunder a paine, the paine is the vvraith of the Lord, Marke it. There muſt be great grounds and cauſes of this ſtraite charge, vnderunder al higheſt paine. Firſt, this ſtraite charging lettes vsus ſee the great neceſſitie, that vvas, that the common people at Theſſalonica ſhould heare of this Epiſtle, aſvvell as the rulers of the Church. Secondly, it lettes vsus ſee, that, the Apoſtle perceyued, there ſhould be impedimentes caſten in, that ſhould hold aback this vvryting of his, from the people, he knew the deceite of the deuil, that he would be buſie, to hauehave this letter cloſed vp and neuer to be communicate to the common people: and therefore, he charges thē, that it ſhold be read to the people. Now, I obſerue. This, that he ſpeakes of this Epiſtle, which is but a part of the Scripture, I draw it to the whole Scripture canonicall of the olde and new Teſtament;Neceſſity of reading and bearing the Scripturs. and I obſerue the need that all ſort of men and wemen ſo long as they liue in this lyfe hes to vnderſtand the ſcripture, to read it, or if they cannot read it, to heare it red: there is a plaine neceſſity laid on eueryevery one of you men and wemen in all rankes to read the ſcripture▪ and if ye cannot read them, to heare them red, Searche the Scriptures, ſayes the Lord, in Iohn 5. chap. 39. verſe, for by them ye ſhall obtaine ſaluation; it ſtands men on their ſaluation and damnation to know the Scriptures. Then ſecondly learne. The deuil, the enemie of mans ſaluation, knowing how neceſſar… the Scripture is to the ſaluation of men, hes euer ſtriuen to holde the Scripture hid as a cloſſe booke from the common people. What ca…es he of the chiefe of the Clergie to let them knowe the Scriptures, he will let them paſſe if he can get the multitude of people to carie to H…ll with him? This wicked doing of his continues ſtill in the world, and the word is cloſed vp among the Papiſts, and it is forbidden to be red by laikes, that is, by ſimple men and wemen, and it is forbidden to be tranſlated in their owne language. Marke yet further. They who are rulers in the Church, teachers of the common ſort, are bound vnderunder the paine of the wraith of the Lord Ieſus to light on them, that they communicate theſe Scriptures to the common people, and put the booke in the hand of them that can read, and if they cannot read themſelues, to read to them. The rulers of the Theſſalonians are charged to read this Epiſtle to all the common ſort. So all the rulers in the Church to the end of the world ſhall be obliſhed to inſtruct the common people; and therefore the tranſlating of the Bible in eueryevery common language is ordained, that the idiots who hes the mother tonge only, may vnderſtand what is the will of the Lord in the Scripture. Then if it be ſo, the Doctors in that harl or Church in Papiſtri… that hes cloſed the booke of God to the people, and claſped it with double claſpes, O what damnation abydes them▪ (if ye hauehave an Engliſh new Teſtament to the fire with you▪) dare tho… be bould to read the Scripture thy ſelfe in thy owne language▪ thou ſhalt die for it. Alas the wraith of Chriſt bindes … and holdes them … to their vtter deſtructions. If it were but for letting the people of God remaine in ignorance without knowledge.
Now to the laſt wordes. The grace of our Lord Ieſus be vvith you, and he ſeales it vp with this word Amen. When he entered in with them in the beginning of the Epiſtle, what was his ſalutation? Nothing but a recommendation of them to the grace of Chriſt: at his firſt meeting with them he prayes that they ſhould receiue the grace of Chriſt.Grace vvithout merite vviſhes both in the beginning, and ending. When he bids them fare-well he bids the ſame grace of God be with them; he wiſhes grace in the beginning and grace in the end. Learne this, If the Apoſtle had thoght that there had bene a greater thing in the world nor the grace of Chriſt, he had wiſhed it either at the beginning or at the ending; but knowing well the beſt thing he could wiſhe to the people is Chriſts grace, as he began with it, ſo he ends with it. And alas, what can we wiſhe more, for vnderunder the grace of Chriſt all the graces and bleſſinges we can hauehave heere, and in the life to come are comprehended: If one would ſet himſelfe to wiſh the beſt thing in the world to another, what can he wiſh better nor the grace of Chriſt? for all is in it. Now it is to be vnderſtood what is the grace of Chriſt. No other thing but the free fauour of God in Ieſus Chriſt; I call it free, becauſe it is without deſert or merite on our part, a fauour that commes not on our deſeruing; for we merite nothing but Hell. Then, brethren, what is this he hes bene ſpeaking to theſe Theſſalonians? Certainly, I read not in all Pauls Epiſtles of ſo high a praiſe of Faith, LoueLove and Charitie of any Church, as he hes of this Church of Theſſalonica; and yet for all this in the end he ſayes not, I beſeech God that he conſider your merite, for ye hauehave deſerued well, and he is much obliſt to your deſeruing (as that preſumptuous villaine the Pope will ſay) Lord reward you according to your deſeruing. No, he ends not ſo, but he ſayes, Indeede Theſſalonians ye hauehave done well▪ but yet I commit you to the free mercy of God. The thing I wiſh to you is not for your deſeruing, but againſt your deſeruing. I wiſh to you the free grace of Chriſt, according to Chriſts ſaying in Luke 17. chap. 10. verſ. When thou haſ… done all that thou can doe, ſay, I am but an vnprofitable ſervant, I deſerue not ſo much as a faire looke of Chriſt. Hell ſhall ouertake thee for all thy doing, except mercy come betweene thee and thy God. Then onelyonly merciemercy without deſeruing is our ſaluation. In the 2. Tim chap. 1. verſe 16. he names one Oneſiphorus, and he reckons out great kindneſſe that he had done to him (and that which was done to Paul was done to his Maſter) he ſaies, he hes refreſhed me, when I hauehave beene exceeding wearie, be thought no ſhame of my fetters and bonds, and hearing tell I vvas at Rome he ſought me out very diligently. Yet for all this, he ſayes not, Oneſiphorus deſerues well at Gods hand, and I pray that the Lord would rewarde him according to his demerites. No, but he ſayes, The Lord ſhovv mercy on Oneſiphorus. And he doubles it ouer againe, and he ſaies, God grant as I hauehave found mercy at Oneſiphorus, ſo he may finde mercy at the Lords hands in that day. He ſayes merciemercy, not reward but free merciemercy: and ſo I end. Nothing but mercy and free grace; when we hauehave done all we can, nothing but mercy, mercy in earth, mercy in heauen. On paine of lyfe when thou haſt done all the good thou may doe, beware thou think of any deſeruing at the hands of God But caſt thy ſelfe on thy knees, and hold vp thy hands, and cry for fre mercy and pardon of thy ſinnes, and ſay, away with all my workes, they are but dung and filth; I craue pardon for my ſinnes of thy free mercy in that bloude of Ieſus Chriſt: Except thou craue this, thou ſhalt neuer hauehave ſolide joy in thy hart. And ſhall I ſay that one of theſe falſe quenchers of the Spirit felt euer this ſweetnes in Chriſt, which onelyonly ryſes of the aſſurance of the free mercy of God. Therefore let our onelyonly repoſing be vponupon this free fauour in Chriſt. To whom with the Father and the holy Spirit be all praiſe for euer.
AMEN.
FINIS.
LECTVRES VPONUPON THE SECOND EPISTLE OF THE APOSTLE PAVL TO THE THESSALONIANS.
PREACHED BY THAT FAITHFVLL ſeruant of God. Maiſter ROBERT ROLLOK, ſome-tyme Minister of Gods vvord, and Rector of the Vniuerſitie of EDINVRGH.
EDINBVRGH PRINTED BY ROBERT CHARTERIS, Printer to the Kings moſt Excellent Majeſtie. Anno Dom. M. D. CVI. Cum Priuilegio Regiae Majeſtatis.