Lectures Upon the Epistles to the Thessalonians, Part 2 · Lecture 9
THE NINTH LECTVRE VPONUPON THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS.
2. THESSA. CHAP. 2. verſ. 15. 16. 17.
15 Therefore, brethren, …tand fast, & keep the inſtructions vvhichwhich ye hauehave bene laught, either by our vvord, or by our Epistle.
16 Novv the ſame Ieſus Christ our Lord, and our God, …en the Father vvhichwhich hath loued vsus, and hath … vsus euerlaſting conſolation and good hope through grace,
17 Comfort you harts, and ſtabliſhe you in … and good vvorke.
AFTER the Apoſtle he… ended that Prophecy of the vniuerſall defection from the trueth and faith of Chriſt Ieſus, and of the reueiling and manifeſting of the Antichriſt, and his power, he doeth three things in the end of this chapter. Firſt he comforts the Theſſalonians againſt this Apoſta…ie and defection, aſſuring them it ſhould not touch them, becauſe they were grounded vponupon that ſtable foundation of the eternall election of God, of the which they had ſure tokens and teſtimonies, the ſanctification of the Spirit and faith in the trueth, the calling of God to faith and participation of the glory of Ieſus Chriſt▪ Next in the text we have red there are conteined two things. The firſt is … exhortation to the Theſſalonians to ſtand and per…euere to the end. The other is a prayer conceiued by the Apoſtle to God the Father and to the Lord Ieſus, that it would pleaſe them firſt to comfort the harts of the Theſſalonians, next to eſtabliſh them in eueryevery good word and worke.
Then ſhortly to come to the text. We hauehave ſet downe in the firſt words an exhortation to the Theſſalonians that they ſhould ſtandfaſt. But firſt we ſhall conſider how this exhortation followes on the doctrine paſſing before. Therefore, ſayes he. Then it muſt be inferred by a conſequent vponupon the doctrine preceeding. The cauſe of their ſtanding and perſeuerance muſt be in the text preceding, to wit, their eternal election to ſaluation, their ſanctification, their faith in the trueth of Ieſus. their effectuall calling to lyfe euer laſting, and the glorie of Chriſt: vponupon theſe grounds he inferres this; I herefore, brethren, ſtand faſt: as if he did ſay, ſeeing ye are ſo ſure grounded, therefore ſtand faſt on your ground. Then theleſſon is, when a man findes in his owne hart that God hes choſen him to ſaluation from all eternitie, when he findes he hes faith and the Spirite of ſanctification, and finds the Lord from Heauen to call on him and to put out his hand as it were, and to take him by the hand againe, and to leade him forwarde to that ſaluation to the which he hes appoynted him from all eternitie Then though Heauen ſhould fall and all the world goe to ruine, though thouſands of men ſhould fall away from the trueth at this tyme, yet it becommes him not once to ſhudder, or to ſuffer himſelfe once to be ſhaken in the middes of all confuſion, and that not throgh any confidence or ſtrength in himſelfe (for then he will be beguilde) but onelyonly through the power of the grace of his God which he hes found in experiēce: ground himſelf on that ground which we hauehave Rom. 11. 29. The gifts and calling of God is vvithout repentance, if once the Lord begin to beſtow theſe ſpirituall bleſſings, and to call a perſon to the glory of Chriſt effectually, Heauen and earth ſhall goe together ere that perſon periſh.
Now ere I goe further to the words I would ſolue a queſtion that may fal out here. Hes not the Apoſtle euen now before certified theſe Theſſalonians of their election from al eternitie out of the which it followes neceſſarly that they are placed out of al danger of finall defection: for it is impoſſible that they that are elected from all eternity can fall away finallie and periſh: how is it then that he exhortes them to ſtand conſidering this their ſure election is vnchangeable? I anſwere ſhortly. It is true the choſen of God are placed outwith all danger of this defection, vntounto the which the reprobate is ſubject, and it is impoſſible that they can fall away finallie. indeed they may hauehave their owne ſtumblinges and ſtoppings; but as concerning their finall defection it is a thing vnpoſſible that they can be ſubject to it by vertue of their election: for, brethren, ſo many as are ordeined to life, of neceſſity they are ordeined to finall perſeuerance; if thou be ordeined to life, of neceſſitie thou muſt ſtand faſt to the end in ſome meaſure: but it is as true on the other part that they that are ordeined to perſeuerance they are ordeined to ſtand by ſuch and ſuch meanes: and of theſe meanes this is one, exhortation; another is, admonition; another is teaching; another rebuking, (for if need be we ſhould rebuke, euen the choſen of God, and threatten them) yea the prayers alſo of the Saints and Paſtors are meanes to make the choſen to ſtand faſt. And failing theſe meanes by the which the Lord hes ordeined that they ſhall perſeuere, and eſpeciallie if thou contemne theſe meanes, exhortation, admonition, rebukes, doctrine, and prayers of the faithfull, thou ſhalt faile of perſeuerance, and failing of perſeuerance thou ſhalt fall finally away. And if thou fall finallie away, thou ſhalt finde that thou wert neuer one of theſe that were choſen to life euerlaſting. And therefore, brethren, ſeeing theſe are the means of God to hold thee vp to the end till he glorifie thee, thou ſhould be glad when thou art admoniſhed exhorted and taught, for they are the tokens to thee of thy election if thou take them in a good part. Beware then that ye contemne not any of theſe meanes.
Now to goe forward. When he hes exhorted them to ſtand faſt, then immediatly he ſubjoines (as it were) the definition of this ſtanding what it is. Standfast (ſayes he.) What is that? Hold a faſt and a ſure grip. Whereof? of the doctrine I hauehave taught you either by vvord or vvrit, ſtand faſt by it. Marke then. Ye ſee the perſeuerance he craues is the perſeuerance in the faith, and in the …ight of the word; the doctrine of Ieſus Chriſt is the light of the world, and perſeuerance in knowledge of this word is to hold it faſt. To make this plaine. There are two ſorts of perſeuerance. One is the perſeuerance in the trueth, in the Goſpell, in the faith of Ieſus and in the light,tvvo ſorts of perſeuerance. and all theſe are one. There is another perſeuerance, and that is an holy life, well doing, and in a godly conuerſation. Marke them both: if ye will compare them together, the firſt which is perſeuerance in faith or in trueth muſt be the cauſe of the other, and the other is the neceſſar effect of it; where perſeuerance is in the light of neceſſitie there is a perſeuerance in godlineſſe: for a man that perſeueres in the light of neceſſity that man walketh in the hie way to Heauen in his action and maner of liuing, and muſt goe the direct way to ſaluation; but once take away the light, and let him reject and contemne the light and veritie of Chriſts Goſpell, he ſhall not goe one ſtop rightlie, but he ſhall decline from the hie way. Take the Goſpell and the light of Chriſt out of his eyes and hart, he ſhall neuer do one right action, he may ſeeme to be good and hauehave a faire outward ſhowe, and his words may ſeeme gliſtring, ſo that he ſhall not ſeeme to be a murtherer, a theefe, or an harlot: but if the Goſpel be out of his hart, all is but hypocriſie, and there is nothing in his hand that pleaſes God, all is abomination, and his rewarde for all his faire doing ſhall be with the hypocrites in Hell. So let not man pleaſure himſelfe in his doing, if his eye be not ſet on Ieſus Chriſt ſhining in the Goſpel: If he walke not in the light of Ieſus Chriſt, he is in the wrong way when he thinkes he is in the righteſt way. Lord giuegive men this grace that when they think they ſtand, they may grip to this light of te Goſpell.
Yet to marke more narrowly theſe wordes. Keepe, ſayes he, hold a grip and ſtand faſt. How ſhall I ſtand? By keeping of a grip, no ſtanding for man but by a gripping, if thou let thy grip go fall ſhalt thou. Now what ſhall they grip? Doctrine, keepe light, the beſt thing in the world is to keepe knowledge. There is no ſtanding for men, except by keeping light and knowledge. Yet what doctrine is this he willes them to keepe? He ſayes, vvhichwhich I hauehave deliuered and teached you. There is no ſtanding but by gripping of doctrine. And what a doctrine? Euen the doctrin of the Apoſtles, grip to it onelyonly: For grip as faſt as thou wilt to the traditions and vanities of men they will not all make thee ſtand: for there is no ſtanding but by gripping of the doctrine of the Apoſtles, Paul, Peter, and the reſt of them, there is no ſtanding but on the foundation of the Prophets and Apoſtles. Paul writing to the Epheſ. 2. 20. ſpeakes of their building, Being builded, ſayes he, vponupon the foundation of the Prophets and Apoſtles. Thou ſhalt neuer be builded on Ieſus Chriſt, if thou be not builded vponupon the doctrine of the Prophets and Apoſtles, and if that be not, then there is no ſaluation for thee, goe to Spaine, goe to Rome as thou wilt, thou haſt noght ado with Ieſus Chriſt if thou ſtand not grounded on the doctrine of the Prophets and Apoſtles. Then would ye ſee what ye call true perſeuerance in faith?VVhat is perſeuerance and apoſtaſie. Euen that is true perſeuerance that is in the doctrine of the Prophets and Apoſtles onelyonly, and no more, and no leſſe. Then what is Apoſtaſie that is contrare to perſeuerance? If perſeuerance be in keeping of the doctrine of the Apoſtles, then that is Apoſtaſie when thou falles away from their doctrin. No, brethren, the falling away from that Roman Antichriſt is no Apoſtaſie. The Lord at his comming in that great day ſhall juſtifie this, and ſhall judge that Church to be a falſe and an adulterous Apoſtatike Church, and whoeuer joines with it if they repent not, ſhall be adjudged that day to damnation; and they that departs from it and ſtickes to the doctrine of the Prophets and Apoſtles ſhall be judged to be the holy ones of God.
Now followes in the end of the verſe two ſortes of teaching of them, that the Apoſtle vſed. The firſt is by word, when he ſpoke to them face to face. The other is by his Epiſtle. The leſſon is eaſie. Men are taught aſwell by writ as word, all teaching is not tied to the perſonall preſence of men. No, men are as ſurely taught by writ as by word. And ſeeing it hes pleaſed the Lord to ſhowe this mercy on vsus that the writtes of the Apoſtles are comde in our hands, which are read in your audience, therefore we hauehave Paul to be a teacher to vsus aſwell as the Theſſalonians had. Therefore conclude ſurely that it is not ſo much this Miniſter or that Miniſter teaches you, as it is the Apoſtle Paul and Chriſt Ieſus in him: for eueryevery Miniſter is not ſo guyded as he was the miniſters may erre and hes erred, but the Apoſtles could not erre: for they were immediatly called of Ieſus Chriſt, and were in their writting direct fully by the holy Spirit. Therefore think that ye hauehave the Apoſtle Paul and the reſt to be your teachers, and as for a Miniſter if he goe a ſtray breadth off that ground of the Apoſtles, he teaches falſe doctrine; and ſo the ſureſt teachers that we hauehave are the olde Prophets and Apoſtles that cannot erre. Thinke it not a ſmall mercy that the Lord hes made their writs to come to vsus; and no doubt Chriſt when he tooke good-night of the Apoſtles had reſpect to this. Matt. 28. chap. 19. verſ. Goe your vvay and teach all nations, baptizing them in the name of the Father, of the Sonne, and the holy Ghoſt, and loe I am vvith you vntill the end of the vvorld: as he would ſay, ye in a maner ſhall bide and liue till I come againe, if not in your perſons, yet in your writte, and I ſhall accompanie your writte, as I did accompany your perſons in the world: and ſurely the Spirit of Chriſt accompanies this ſame writ and word as euer he did their dreſence on earth.
Now I will anſwere one doubt that he ere occurres before I go forward. Ye that hes red any thing knowes that the aduerſars preaſes to make aduantage of this place, keepe that that I hauehave taught you by word or writ: Then cry they out traditions, traditions. The Apoſtles, ſay they, hes left traditions beſides their writs, verities vnwritten, and therefore as great credite ſhould be giuen to them as to the written verity, and they ſhould be receiued with as great reuerence as their writs. Brethren, it is true the words importes a diuerſity, but if ye will looke well about you ye ſhall find that there is no diuerſity in the matter and ſubſtance, but onelyonly in the maner and forme of teaching: as if he ſhould hauehave ſaid, Keep that which I hauehave teached you either by word or writ, which is all one thing: for that which I ſpoke I wrote, and that which I wrote I ſpok; this is certaine. But giuing this to them, ſupponing the Apoſtle had ſpoken ſomething which he had not written at this time, what is it to the purpoſe? Ergo wrote he i… not afterward? Supponing the Apoſtle had not written this whole doctrine to the Theſſalonians, yet wrote he it not to the Romans, Epheſians, &c? and in one word, the Apoſtle ſpoke nothing by mouth which he regiſtred not in writte. The ſame doctrine he ſpoke by mouth, the ſame he left in regiſter in writ to be red by the world.
Now then to return to the matter. When he hes ended the exhortation he ſubjoines prayer, and the ſame perſeuerance he exhorted them to, he begs to them frō the hands of God. Brethrē, al exhortation,Teaching vvithout the ſpirite povverl…s all this doctrine and preaching, all preceptes and admonitions are but winde and vaine voyces ſhal ſounds in the eare and goes not to the hart▪ except with the word the Lord concur by his ſpirit If the Lord by his power and ſpirit inwardly moue not the hart and affections of men all is but vanity and winde. Now the meane ye ſee to get the Spirit to the preaching and hearing of the word, is prayer. And therefore take the leſſon. A man ſhould neuer preach nor heare preaching but the eie of his ſoule ſhould be lifted vp to him that is able onelyonly to giuegive the power and increaſe: In preaching the Miniſter ſhould be begging power, and the people praying and ſaying, Lord as this is thy word, which is thy power vntounto ſaluation, ſo by thy Spirit make it powerfull in me. If thy eye be on the man, and thy hart be not lifted vp to God, thou ſhalt goe as empty home as thou came abroad. Therefore ſet thy eye and hart on him who is only able to giuegive power to thy life, and vponupon him who giues only conſolation when thou haſt need, and finally on him that giues ſaluation to all that beleues aright, to wit, the Lord Ieſus: for without him there is no grace to be beſtowed on man, be what he wil. Prayer is the meane to get the preſence of the Spirit concurring with the word: for the word, without grace and power be giuen to it to open the hart, is powerfull to cloſe the hart. The Goſpell is an inſtrument to obdure thy hart, if it be heard without praier to God and preſence of his Spirit. Therefore pray that in hearing ye may vnderſtand, and that ye may walke according to the knowledge thereof.
Now then to come to the wordes. There are three thinges in this prayer. Firſt, the perſons to whom it is directed: The ſecond is the arguments whereby he will aſſure the Theſſalonians that the praier ſhal be granted to them. And the laſt is, the things that he prayes for to them. To come to the perſons, I pray, ſayes he, the Lord Ieſus Christ. He names him firſt, for the ſweetneſſe of grace he had found in him euer ſince firſt he knew him; his ſoule was ſo filled with the ſwetnes of Chriſt that in nothing he could forget him, neither in his praier nor exhortations to others, as eueryevery one that is touched with ſuch a feeling of Chriſt will doe: Know ye not this ye that make a glorious profeſſion of Chriſt? … is thee that euer took the profeſſion of Chriſt in thy mouth if thou find not a ſweetnes of his grace towards thee in thy hart; if thou finde it, thou wilt neuer ſpeake of any matter concerning grace and ſaluation but Ieſus Chriſt ſhall be firſt in thy mouth. Next he commes to the Father, and he ſayes, and God our Father▪ There then the two perſons which are the two fountaines of all grace that comes to mā in the world. Mark here a double honor giuen to Chriſt. Firſt he is joined with the Father as a fontaine of all grace, and next he is firſt named: for he ſayes, I pray the Lord Ieſus: and then he ſayes, and God our Father. He puts the Father in the ſecond rowme,Ieſus Chriſt god equal vvith the Father. albeit in other places he puts God the father in the firſt rowme, as ye may finde in all his ſalutations. Now what muſt followe on this? Euen this, that Ieſus Chriſt is very God, as he is very man, coeſſential of the ſame nature with God, coequall, of the ſame dignity and majeſtie with the Father, and coeternall with him; if this were not, he could not hauehave giuen him ſuch a ſtyle without blaſphemy againſt God. The olde Heretikes thought they got a great aduantage of ſuch places of the Scripture that placed the Father in the firſt rowme, to conclude that Ieſus Chriſt was not onelyonly inferior, but far vnequall to God the Father, and eſpecially they gather it out of theſe wordes, I baptiſe thee in the name of the Father, and of the Son, &c. Ergo, ſay they, the Sonne is inferiour. But looke here and ye will finde that Chriſt is named in the firſt rowme. That olde doctor Chryſoſtome▪ when he hes reaſoned againſt this fond opinion, at laſt he concludes. They are equall in eternitie, dignitie and in euerie thing, that is, or may be called truely God. Indeed the Father is the firſt perſon, but that makes not that the Father is aboue the Sonne; for there is equalitie in dignity and eſſence, and therefore he whiles puts the one before the other, and that not in reſpect of any ſupremacy, but to teſtifie that Ieſus Chriſt our Sauior and the Father is one, and equall in eueryevery reſpect.
Now to come to the argumentes which are not ſet downe ſo much to mooue God▪ as to aſſure the Theſſalonians that the thinges ſhall be granted that he craues for them▪ The arguments are from the effects of God. Firſt, Who hes loued vsus. Secondly, vvho hes giuen vsus euerlaſting conſolation: And the laſt, who hes giuen vsus good hope, and all throgh grace and mercy, contrare vntounto our deſeruing. Marke, bethren, a generall. He bringes theſe Theſſalonians to remembrance of theſe graces of God beſtowed on them before,Argumentes to aſſure vsus, that, God vvill grāt vsus benefits craued in prayer. to aſſure them, the Lord wil grant them theſe benefits he praies for to them. When God begins to ſhow his mercy on men, or, wemen, and in Ieſus Chriſt to powre out his bleſſings vponupon them, he giues, as it were, an obligation ſubſcriued with his own hand, I ſhall be with you for euer, neuer man bond himſelf as the Lord binds himſelfe: from once he begin to deale mercifully with vsus, if he begin once to giuegive vsus faith in Ieſus chriſt and to miniſter that inward conſolation, and to giuegive vsus hope of life euerlaſting, in ſo doing he giues vsus an obligation that that mercy ſhall continue with vsus for euer. Therefore mark the graces of God giuen to thee and neuer forget them: for they vvill hold thee vp. That God that hes comforted thee once ſhal comfort thee for euer: He is not like man, I am, ſayes he, Iehoua, not changeable; and therefore, ground thy hart on that vnchangablenes of God. For, he, who hes once begunne with thee to giuegive thee mercy, aſſure thy ſelf, he ſhal not leaue thee. How was Dauid and the godly of olde, holden vp, but, by this ſame obligation? Would euer any of the olde fathers hauehave ſtood without this? No. There only prop & vp-hold was the experience of the mercy of God once ſhowne on them, and diligently remembred by them.
Now, to come to the particulare. Who hes loued vsus, not as a Creator does a creature,The firſt Gods louelove but, as the father does the ſon, that is an higher degree of louelove; for, he called him Father, immediatly before, then, he ſubjoines, he loued vsus. Brethren, would ye come to the thinges we hauehave of God, throgh Chriſt? The firſt is grace, mercy, and free fauour: He is bound to no creature, but, what euer he giues, he giues it freely. The firſt bleſſing, that God beſtowes on man on earth, and the firſt effect of grace and of his free fauor, is louelove (this louelove is giuen to make the creature to powr out, as it wer, the hart on his Creator againe) He hes loued vsus, ere euer we wer, of this louelove proceeds eternal election, as ye may read, in ſundry places of the new Teſtament. This louelove ſtayes not here, but, after, he bringes vsus in the world at his owne appointed tyme, he makes the louelove, that was in his hart, before all tyme towardes vsus, to break out, and he ſheds it abroad, in our harts. And the firſt effect of it is our effectuall calling. He will ſay, Come hither out of the foule pollution of the world, and I wil exceme thee from the damnable end of the world, and ſo, from thence forth, mercy hes no end, but, from calling he proceeds to juſtification; from juſtification, to regeneration; and laſt, to glorification. So, the firſt thing God giues thee, is his hart and harty louelove. He will not giuegive thee any of theſe bleſſinges, that are in Ieſus Chriſt, vntill with them he giuegive thee his hart: He is not like man who will giuegive thee a faire countenance alone, and will take no further thought what become of thee, but God will giuegive thee his hart, as the firſt gift, and giuing thee his hart, what can he deny thee? When he hes giuen thee his hart, can he deny thee life? And therefore, Rom. 5. 5. it is ſaid, that, the louelove of God is ſhed abroad in vsus, by his holy Spirit. Now, as he embraces vsus with louelove, Lord if we could meete him with halfe louelove againe. We cannot louelove him, except he louelove vsus firſt. 1. Iohn 4. 19. There is none that loues him, but he that hes the ſenſe of Gods louelove in his hart furniſhed by the Spirit of God. O, the joy and conſolation in the hart, when it findes the Lords hart powred out on it! And without this ſenſe of Gods louelove towardes thee, fy on thee, if thou wert a king for all thy kingdomes, if thou wert ruler ouer all, fy on thy glorie and pleaſure: for, all the things vnderunder Heauen may well miniſter to thee a falſe joy and peace in thy hart, but they ſhall neuer giuegive thee the true joy: for there is no true joy but through the ſenſe of the louelove of God in thy hart. So there is the firſt gift and argument whereby he aſſure▪ theſe Theſſalonians that the thinges he askes for them ſhall be graunted to them without all doubt.
The next argument is, And hes giuen vsus conſolation eternall. In this word he ſummes vp all the bleſſinges giuen to man in Ieſus Chriſt in tyme,The ſecōd is eternall cōſolatiō. our effectuall calling, our juſtification through his righteouſneſſe, forgiueneſſe of ſinnes, and an acceptation in his fauor, our ſanctification by his Spirit, the reſurrection of the bodie, and life eternal in glorie: al theſe we hauehave in him to whom Paul maks this prayer. So all the bleſſinges of God commes and meetes in the hart of man as in a centre: they end all in conſolation, our effectual calling ends in conſolation, our juſtifying ends in conſolation. Therefore, ſayes Paul, Rom 5. 1. Being iustified by faith vve hauehave peace tovvard God. Then in one word. As all bleſſing beginnes at the hart of God, and at that louelove he powres our on vsus, ſo al bleſſing ends in our hart. The beginning is Gods, the end is ours, and our end is this, that peace that paſſes all vnderſtanding: This louelove of God is as a floode through the which ſlowes downe all theſe bleſſinges beſtowed on vsus which are as as many ſprings and conduits comming from that great and vnſpeakable louelove of God and entering once in vponupon our harts wakens vp an infinite and vnſpeakable joy in vsus: For from once▪ that wa…e… of the louelove of God touch the hart, there flowes ſuch a conſolation as is vnſpeakable. The Lord of Heauen giuegive eueryevery one earneſtneſſe to ſeeke this conſolation: for it is the arleſpenny of theſe euerlaſting joyes which once we ſhall hauehave in Heauen throgh Ieſus Chriſt. He calles it eternall, becauſe it is a fontaine that neuer is ſtopped, it neuer goes dry, but euer runnes, when the fountaine euer …mes the riuer that runnes from it will neuer goe dry. And therefore when that fountaine of louelove in the hart of God commes in thy hart, thy conſolation muſt laſte for euer, his louelove running down in thy hart makes thy joy euerlaſting. The thinges of this world when thou getteſt them will waken vp ſome joy in thy hart, but that joy which thou haſt the day thou wilt want to morrow, for it is not permanent: but as for that joy which proceeds of the louelove of God, it hes no end, it is eternall; and therefore they that will ſeeke conſolation in Ieſus ſhal neuer hauehave an end of joy. Indeed ſometymes this our joy ſeemes to be troubled heere, becauſe it is compaſſed with many croſſes and afflictions, but the Lord from tyme to tyme makes our joy ſenſible, and wakens it vp in vsus, and when thou ſhalt be in Heauen thou ſhalt hauehave an endles conſolation without any viciſſitude or alteration for euer. Seek then I pray you for this louelove of God, as ye wold be euerlaſtinglie bleſſed with this joy vnalterable.
Now, the third benefite is good hope. He calles it good, becauſe it is of the beſt thing,The third, good hope that euer was, that is, it is of that cheefe felicitie: for, vvhat is it vve hope for? Euen, that conſummation of our cheefe and euerlaſting felicitie vvith our God vve hope for that poſſeſſion of the glorie of our Lord Ieſus, and therefore, it is not vvithout reaſon, that, it is called good hope. Wherefrom flowes it? Euen, as conſolation flowes from louelove, ſo, hope flowes from conſolation, Rom. 15. 4. and conſolation is as an arleſpenny, that, God puttes in thy hand, that thou ſhalt get thē full payment of the whole ſumme. And therefore, it wakens vp thy hart to hope, ſo, that when I get a peece of conſolation, I am induced to hope certainely, that, that Lord, that hes giuen me that arleſpenny ſhal not leaue me, till he fil my hart with the fulneſſe of conſolation: for, the ſaciety: and full contentment is not, till we ſee Chriſt face to face, and vntill this tyme we muſt liue by hope.
In end, he ſayes, all theſe thinges are by grace. LoueLove is by grace, conſolation is by grace, hope is by grace, that is, of the free fauour of God, without any deſert, or, merite, on mans part. And it is vvell vvith vsus, that it is no… ſo, that all is of free grace, vvithout out merite: for, if any bleſſing of God hang vponupon a mans merite, vponupon his doing and deſeruing, alas, vveak vvould this ground be, and there vvould not be one day, but vve ſhould fall from the grace. If it … depended on me, I vvould loſe it euerie moment of the day: So, the ground of thi… ſuretie and ſtabilitie of Gods bleſſinges is onelyonly in God, euen, his free grace and louelove. When the Lord regardes thee, not for ought, that is in thee, but lookes to himſelfe, then, thou haſt ſtedfaſtneſſe by the grace of God, as ye may collect of the 4. chap. to the Rom. verſe 16. Therefore, it is by faith, that it might come by grace▪ and the promiſe might be ſure, to all the ſeede. If the inheritance hang vponupon thy ſtinking vvorkes (for, thou fyleſt the vvorkes of the holy Spirit in thee) thou ſhouldſt neuer ſee Heauen: And thou, that vvilt ſtick by ſuch a ground, and ſay, Heauen and ſaluation depends on thy vvorks, thou ſhalt find thy ſelfe fruſtrate, in that day, and ſhall not attaine, to that inheritance, that, thou looked for: for, there is no bleſſing of God in Chriſt, but that, that hangs vponupon the free fauor and mercy of God to vsus, in Ieſus Chriſt. All the vvorld ſhall not louſe this ground.
In the laſt verſe, vve hauehave the thinges he prayes for, to theſe Theſſalonians: I pray the Lord Ieſus Chriſt and God, euen, our Father, that they would comfort your harts. The next, eſtabliſhe you in euerie vvord of the trueth and euerie good vvorke. Praier for conſolation.Theſe are the tvvo thinges he prayes for, conſolation and perſeuerance in well doing. Hes he not ſaid before, that, God the father had giuen them eternall conſolation, what is the crauſe, then, he praies for it, as though they had not gotten it? He ſayes, he hes giuen vsus eternall conſolation, and now he ſayes, I pray the Lord Ieſus that he would comfort you. How can theſe two ſtand? Mark, brethren, This he ſayes, to tell vsus that conſolation is gotten by praier, look the neceſſity of prayer. If there be no prayer at no tyme, there is no conſolation; that man that cannot pray to God and beg comfort at his hand, that manifeſt neuer ſpirituall conſolation in his hart. Goe to experience. I poſe thee in thy conſcience, felt thou euer comfort without prayer? No, if there be not prayer to God, thou ſhalt hauehave no comfort: and more, if there be not continuance in prayer, thou ſhalt get no continuance in conſolation: Leaueſt thou off prayer, looke whether conſolation will leaue thy hart, or, not▪ Leaueſt thou off, in prayer to meditate on Ieſus Chriſt, I poſe the, whether the conſolation in the hart leaues thee, or, not? Againe, ſtriueſt thou to keepe that preſence of Ieſus Chriſt, by prayer, and in all thy exerciſes, caſtes a blenke to Ieſus Chriſt, (be not ſo exerciſed, that thou forget Ieſus Chriſt) haſt thou thy eyes euer on Ieſus, by prayer and meditation, wilt thou not finde a joy and ſwetnes in thy hart, ſuch, as thou cannot be able to expres? Againe, when thou art ſo fixt on the things in this world, yea euen in thy lawfull exerciſe (for, in thy lownry, thou cannot hauehave an eye to God) that thou cannot get a peece of thy hart to God, it may be that thou hauehave a carnall and falſe joy: but, true joy and comfort haſt thou not. Well, then, brethren, that peace and conſolation flowes of prayer and earneſt meditation in Ieſus. Therefore, as the Apoſtle ſayes, Philip. 4. 6. 7. Be not ſolist for any thing, but in euerything▪ let thy requeſts be ſhovven forth to God and that, by all maner of prayer and ſupplication; and ſupponing thou get not the wordly releefe. I ſhall tell thee, what thou ſhalt finde, the peace of God▪ that paſſes all vnderſtanding ſhall ſtand about thee, as a guard, and what lakeſt thou, if thou haſt that peace and tranquillity of thy ſoule? And what haſt thou, if thou lakeſt this peace? Now, fy on al, if thou lake this guarde of Gods peace, if thou wert a king, or, Monarch, abounding in riches, pleaſure and honour, what ſhall all auaile thee? So, he drawes conſolation, from God, by prayer. And as it is ſure, that, eueryevery thing, that liues, hes the being and continuance of God. So, it is as ſure, that, that perſon that is diſpoſed to pray keepes and ſhall keepe the comfortable preſence and peace of God, that paſſes all vnderſtanding. Therefore, the Lord diſpoſe our harts to pray, that by praier, we may keepe ſome meditation and preſence of Ieſus Chriſt in our harts. Kings will leaue their kingdomes; Lords, their lordſhippes, and euerie man will leaue this world and all, that is vvithin it; but, vvoe to that man, vvhom God leaues, when the world leaues him.
The next thing he prayes for, is, that, the Lord would eſtabliſh them, Praier for perſeuerance.as we ſay, ſettle them, and make them firme and ſtable, not changing and wagging, as the buſſe wagges, and ſo, inconſtant in their religion, but, that they be ſettled. Ye heard, wherein ſtood our perſeuerance. It ſtood in holding a faſt grippe of the Apoſtles doctrine, the trueth of God. Now, here, I finde more, He prayes to God and Ieſus Chriſt, that, they would eſtabliſhe them, that is, hold a grippe of them. So, that, in our perſeuering, there muſt be two things, of neceſſitie. The one, is, thy hand muſt be feſtned, or, elſe, thou wilt fall: for, there was neuer one, that had not his hart feſtned vponupon the trueth of Ieſus Chriſt, by holding a grip of it, but he fell downe to Hell. The other thing. The Lord muſt hold a grippe of thee, or, elſe, thou cannot be able to keepe thy grip; ſo, thou muſt grippe and God muſt grip thee; thou muſt ſtand on a fundation, which is Ieſus Chriſt, and the Lord God himſelf muſt hold thee on thy fundation: for, otherwiſe, thy feet will ſlip off the ground: So, euer ſay, Lord, hold me on this ground and fundation, or, elſe, I wil not be able to ſtand one moment.
Now, then, to come to the fundations, whereon we muſt ſtand, and whereon the Lord muſt eſtabliſh vsus: they are theſe, firſt, euerie vvord of this trueth: and next, euerie good vvorke. Ye may ſee, there are two fundations heere, whereon thou muſt ſtand: for, he that would ſtand to the end, muſt hauehave his feete ſet a ſpar-waies, he muſt not ſtand on a ſlippery place, nor on one foote onelyonly, but, he muſt hauehave a ſure ground, and muſt ſtand on both his feete, and eueryevery foot muſt hauehave the own ground-ſtone to ſtand on, and the firſt ground is the Goſpell of Ieſus Chriſt. Therefore, firſt, lift thy right foot and ſet it on the trueth of God, the Goſpell of Ieſus. The next ground is holineſſe of life and good works flowing from the former; then, take thy left foote and ſet it on holineſſe of lyfe and eueryevery good worke, and then, both thy feete ſtands ſure. I ſhal make this plaine. There are two things in man, the hart and the hand. The man, that would ſtand, muſt hauehave hart and hand both faſtned. The hart muſt be firſt faſtned and locked on the Goſpell of Chriſt Ieſus, and that, by the lock and bond of faith; and next, the hand muſt be faſtned too, and it muſt grip firſt to euerie good turne; thinke it not eneugh, to hauehave thy hart exerciſed. If thy hand be idle, or, doing euill: (for, if thy hand be not well exerciſed, it ſhall be doing euil) keepe theſe two faſt then, thy hart, on the word of God, and thy hand on eueryevery good worke, and then, firmely ſhalt thou ſtand. Theſe two are ſo joyned together, that, they cannot be ſeuered: for, if thou ſix thy hart on the Goſpell of Ieſus Chriſt, of neceſſity thy hand ſhall be exerciſed in well doing; keepſt thou one of them, thou keepſt both; loſeſt thou one of theſe two, thou loſeſt both: for, it ſhall paſſe thy power to hauehave a good turne in thy hand, if thou want the Goſpell of Chriſt Ieſus in thy hart. As, by the contrare, hant euill doing, and then, come to heare the Goſpell, in deſpyte of thy hart, thou ſhalt not get the Goſpell within thy hart, but, thou ſhalt want Chriſt. Therefore, as thou would keepe one, keepe both, and ſtriue to faſten thy hart and hand on both, and I ſhall aſſure thee, in the name of Ieſus Chriſt, that, he wil hold his hand to thee, and ſtand ſhalt thou faſt to the end, vntill thou be put out of all danger: For, when once thou art brought to the mark, and comes to the rinkes end, then, thou ſhalt be out of all feare and danger: For, there is no defection in Heauen, no falling, nor, ſtumbling there: but, an euerlaſting ſtabilitie, when this mirrour is away, and we ſhal ſee our Sauiour Ieſus, face to face. Therefore, as the Apoſtle praies for ſtabilities, to theſe Theſſalonians; Euen ſo, I beſeech Ieſus Chriſt and God the father, to keepe vsus on this ſolide foundation for euer and euer: and let eueryevery one of you pray for the ſame, in the name of Ieſus. To whom, with the Father and holy Spirit, be all praiſe and honour.
AMEN.