Lectures Upon the Epistles to the Thessalonians, Part 2 · Lecture 10
THE TENTH LECTVRE VPONUPON THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS.
2. THESSA. CHAP. 3. verſ. 1. 2. 3.
1 FVrthermore, brethren, pray for vsus, that the vvord of the Lord may hauehave free paſſage, and be glorified euen as it is vvith you.
2 And that vve may be deliuered from vnreaſonable and euill men: for, all men hauehave not faith.
3 But, the Lord is faithfull, vvhichwhich vvill ſtabliſh you, and keepe you from euill.
THE Apoſtle (brethren) hes comforted theſe Theſſalonians againſt the afflictiones and perſecutiones which they vnderlay for the preſent: He hes inſtructed and informed them concerning the ſecond cōming of the Lord Ieſus Chriſt, ſhowing to them that his comming ſhold not be ſo ſoone and ſudden as the falſe teachers preaſed to perſwade them; but before his ſecond comming there ſhould interueene a great thing, to wit, an vniuerſall apoſtaſie and falling away from the faith of Ieſus Chriſt, which ſhould take a long tyme in growing and in the decaying, and ſo ere the Lord ſhould returne it ſhould be a long tyme. Thereafter he comforts them againſt this Apoſtaſie, the comming and reueiling of the Antichriſt, that notwithſtanding of this they ſhold ſtand faſt vnchanged or put off the ground of their faith; for the Lord that had begun his work in them, ſhould hold them vp & eſtabliſh them to the end. Yet he exhorts them to ſtand, and be carefull of it: for a ſleeping man will not ſtand: the Lord hes not appointed ſtanding for a ſlouthfull man; negligent bodies muſt of neceſſitie fall. But as he hes appointed ſtanding to his owne, ſo he hes appointed them to be carefull of it, and to vſe meanes to procure their ſtanding. And therefore he falles out in prayer, and beſeeches God the father and the Lord Ieſus Chriſt that he would hold vp this people, and comfort them.
Now ſhortly to come to the text red. In this laſt chapter we hauehave the laſt part of the Epiſtle, wherein the Apoſtle giues out admonitions and preceptes concerning good maners and a chriſtian behauiour: for a bare knowledge of Chriſt, a pretended faith, a profeſſion outward is nothing worth, except that a man that ſayes he hes faith in his hart, can teſtifie it in his doing before the world, God counts not of it. Now the firſt admonition concernes prayer: for it is one of the chief dueties that the Lord craues of man, and it is a duetie of the firſt Table whereby the Lord is honoured. Therefore the Apoſtle begins his admonition at prayer, and deſires them to pray: and becauſe immediatly before he prayed for them, therefore he deſires them to recompence him in that part, that they ſhould doe a mutuall duety to him, to pray for him and Syluanus. Ere I goe further marke the leſſone. Euen as all dueties and offices among Chriſtian men ſhould be mutuall: (for he that does a good turne to another, ſhould receiue a good turne of another; he that loues thee ſhould be loued againe of thee.) Euen ſo there is a mutual duety craued in praying. If one prayes to God for another, that other is bound to pray for his well againe, and eſpecially this duetie is craued betweene Paſtor and people. The Paſtor ſhould pray for the people, and the people ſhould pray for the Paſtor. The Paſtor ſhould begin, the people ſhould follow the example of the Paſtor: for the people is bound to recompence the good doing of the Paſtor; for the whole duetie of the people to the Paſtor is called a recompence, as the duety of the childe to his parent is but a recompence for the good deeds receiued of the parent. It is euen ſo with the people and the Paſtor: All that the people does to the Paſtor is but a recompence. 2. Cor. 6. 13. he ſayes, As children I ſpeake to you, I … a recomtence: there is nothing I craue of you but a recompence, onelyonly rander a duety for that I hauehave done to you.
Now to come to the words. Pray for vsus, ſaies he, brethren. There are two things in the words following,Paul craues praier, bothe for the Goſpel, & for the ministers thereof. in reſpect of which they ſhould pray for Paul, Syluanus, and Timotheiu. Firſt, he deſires them to pray, in reſpect of that Goſpell that was concredite vntounto them: Then againe, he deſires them to pray for him in reſpect of their perſons. Marke then the order. When he deſires that they ſhould pray for him, he deſires not firſt that they ſhould pray for the good eſtate of his perſon, but to pray for him in reſpect of that commiſſion he had of the Goſpel of the Lord Ieſus concredite to him, and ſo he deſires them rather to pray for the Goſpel then for himſelf. The leſſon is eaſy. A paſtor or preacher after the example of Paul is bound to care for the Goſpell more nor for his own life. Then after the Goſpell let him come on and care for his perſon. But marke this, that his care of his perſon be for the Goſpels ſake. Brethren, the Goſpell of Chriſt is not ordeined for the Miniſter or Prophet, nor for the Apoſtle or Paſtor, what euer he be, to be a ſeruant to him, that he may make his vantage by it, to ſeeke himſelfe by it; but the Miniſter is ordeined for the Goſpell to be a ſeruant to it: for the Goſpell is an hundreth thouſand times worthier then he, if he were the beſt preacher that euer ſpoke. Therefore that man muſt ſin greatly in the heigheſt degree that will teach the Goſpell, not ſo much for the Goſpels ſake, as for his owne ſake, that by it he may entertaine his dignitie and lyfe. It is true indeede, the Miniſter ſhould liue by the Goſpell, and ſhould be entertained by it, yet his liuing ſhould not be the end of his preaching, but his preaching ſhould be the end vvherefore he ſhould deſire to breath, eate, and liue.
Againe to come to the words. That the vvord of the Lord may hauehave a free paſſage, and be glorified. Concerning the word of God he deſires two thinges. The firſt, is, that, it may run through the world, and hauehave a free paſſage in running. The next, is, that it may be glorified. The firſt is leſſe then the other, to wit, to run, to hauehave a courſe: The next is greater, to be glorified in running, that is to ſay, in running to be povverfull, to be mightie and effectuall in the hearts of the hearers, to turne them to God, and to reforme and renue them according to the Image of God; and ſo, conſequently, to be glorified in the ſight of the world. To make this more plaine. There are two ſortes of the running of the Goſpell. There is one ſort, when it runnes onelyonly through the mouthes and eares of men, and no further, when there is nothing but a bare hearing and ſpeaking of it. There is another ſort, when it runnes through the harts of men, that is, when in her courſe ſhe is powerfull in the harts, to worke a true faith in them, working ſanctification, an altering and changing of the ſoule, and reforming the harts of men, and conforming them to the Image of God. As concerning the firſt, ſhe gets no glorie, nor honor, but ſhe is rather ſtayned by it. As to the other, ſhe runnes with glory and majeſtie, and ſhe is caried throgh the world, like a glorious Queene, and is magnified by men and Angels. Now among whom is ſhe glorified, and among whom is ſhe defamed? When ſhe is powerfull in men to ſanctification, there ſhe is glorified; who euer liues holily glorifies the Goſpel; and when men hes nothing but a bare word of it, and liues licentiouſly and wickedly, then the Goſpell is defamed and ſhamed by theſe men, as the Apoſtle witneſſes, Rom. 2. 24. out of the 52. of Eſay. For your ſakes, ſayes he, my name is blaſphemed among the nations all the day long. Then they who liues a life contrare to the Goſpell of Ieſus, they ſhame the Goſpell, and therefore, in the world to come they ſhall receiue ſhame, for ſhaming of the Goſpell.
In the end of the verſe, he ſayes, as it is vvith you. To moue them to this purpoſe to pray for him, or rather for the Goſpell, he brings in their own example and experience. Theſſalonians. I wiſh you not to pray for another thing but that ye hauehave experimented your ſelues; ſee whether or not the Goſpell be glorified among you? yea it is glorified. Ye are not bare profeſſors of it: then are ye not bound to pray the Lord to communicate to other that grace that is beſtowed on you? So they who findes the Goſpell glorified in themſelues, and findes her powerfull in their harts to a ſanctified lyfe, are bound to wiſh and craue this bleſſing to eueryevery ſoule. if it were poſſible. Wherefore ſhall I hauehave a grace if I pray not to God to communicate that grace to another? Wherefore ſhould I enter in Heauen and not put out my hand to helpe others to that kingdome, if it be poſſible? Wherefore ſhould I not pray, thy kingdome come? which is nothing in effect, but, Lord, open Heauen to thy people, and let many enter in, that thou may be glorified. And it is moſt certaine, that,col. if a man hauehave entered himſelfe in Heauen, he will not inuy to hauehave others with him; but he will ſtryue to make rowme, if it were to all the world, that they may enter in. He will not be like the Phariſies that will not enter in Heauen themſelues, neither yet will let others enter in it. A man that is once in the light he would hauehave all in the light. As a man that is in darkneſſe would hauehave all in darkneſſe with him.
Now in the next verſe he deſires them to pray for his owne perſon, and for the reſt of his fellow-laborers, that they may be deliuered from vnreaſonable and euill men. Marke ſomething before we enter in the words. Ye ſee the next care is of himſelfe, that he may be fred from his enemies. The thing that man ſhold care for next after the Goſpell that worthy thing, ſhould be, the perſon of the men that caries this Goſpell before the world: for when ſhe runnes, ſhe is borne vp in the harts and mouthes of men: ſo next her ſelfe, there ſhould be a ſpecial care had of them that beares that glorious Queene, that they that ſees her may be ſafe. Next that Heauenly treaſure the Goſpell, that is, the vnſearchable riches of Ieſus Chriſt, care (I ſay) ſhould be had of the laime veſſell, wherein it is contained. 2. Cor. 4. 7. A man is but a laime veſſell, wherein the Lord puts ſo rich a treaſure. But wherefore ſhould there be a care of him? Euen for the treaſures ſake, for that pretious things ſake. The perſon himſelfe or the Miniſter is bound to care for his owne perſon in reſpect of the treaſure: And the people to whom he diſtributes ſo pretious a treaſure, is bound, as euer any man was bound to any thing to hauehave a ſpeciall care of the perſon of the Paſtor for the treaſures ſake: for if he hauehave this treaſure, they will get more good of him, nor he will get by any benefite in this world that they can beſtow on him. God himſelfe for his treaſures ſake, ere he ſuffer the veſſell to be broken,Mark the great care God hes of his paſtors. he will mingle Heauen and earth together, and ſtupifie the world with wonders, and by wonders he will worke the deliuery of the man in whom he hes put his treaſure: ſo long as he hes adoe with him for the diſperſing and diſtributing of his treaſure, for the ſaluation of men, Heauen and earth ſhall goe together ere that man periſh. Was not Peter caſten in a ſtrate priſon, were there not watches within and watches without, was not the doore locked, was he not in irons? (Act. 12.) and yet in the night an Angell is ſent from Heauen, and he commes in the houſe with an exceeding light, and calles vponupon Peter, and bids him riſe, he ſhakes off his fetters, the doores are made open, and all without doing of any man, the watches perceiues not, Peter eſcapes. Wherefore does he this? Peter vvas a veſſell in the which the Lord had his treaſure. This veſſell was not yet emptied of the treaſure. The Lords worke was yet in Peters hand: but as ſoone as Peter had finiſhed his worke he ſuffered him to die without much adoe: ſo did he with Paul: for albeit oft-tymes before wonderfully he deliuered him, yet when he hes done his worke with him, the Lord let him goe his way, and ſuffer without any miracle. So long as the Lord hes ought adoe with any man, all the world ſhall not be able to to beat him off his ſeete, he hes ſuch a care of him Now to end this, I dare ſay and affirme, they that hes no care of the perſons of men whom the Lord vſes to be his mouth, to preach this his Goſpell, that they had neuer care of the Goſpell it ſelfe. If thou haſt no care of the preacher, praiſe the Goſpell as thou wilt, thou art an enemy to the Goſpell. He that would breake the veſſell he would ſcatter all the riches of Ieſus Chriſt that is in that veſſell, that is, he would make a loſe of the glorious riches of the Goſpell. Therefore vvhen ye hauehave adoe vvith this baſe miniſtrie it is not vvith men that ye hauehave to doe, but vvith the treaſures of Heauen and vnſearchable riches of God. Lord if men novv vvould once conſider this.
Now to the words. Pray for me, ſayes he, and my fellow-laborers. And wherefore that we may be deliuered in our owne perſon, was he in any danger at this tyme, wherefore he craues their prayer? Appearandly he was in his journey towards Ieruſalem, and ſo he was to go among as many Tygers, Lyons and Wolfes, as he found in experience: and out of the way as he was in his journey he craues that they would pray for him: Ye will ſay, got he not fore-warnings eneugh, that nothing was abiding him but bondes at Ieruſalem? Yes Agabus tolde him that, Act. 21. 11. Then what needed him to deſire the Theſſalonians to pray againſt that, that of neceſſity behoued to come, and he muſt proue in deed, bondes was prophecyed, and bonds he got: perſecution was prophecyed, and perſecution he ſuffred. Brethren, I am not of that mynd that he deſired them to pray that he ſhold be altogether fr… of the croſſe and affliction: for it is not lawful for a Paſtor or any other man to pray that he be burdened with no croſſe. What ſaies he to Timothie. 2. Tim. 1. 8. Be not aſhamed of my bonds, but be thou partaker of the afflictions of the Goſpel, &c. It is not lawfull to a Paſtor to go ſleeping throgh the world, and none to croſſe his way; for a faithful Paſtor cannot be without either one croſſe or other. Thē what a deliuery is this that he deſires them to pray for? Euen that being vnderunder croſſes, the Lord ſo long as he had adoe with him would deliuer him and ſet him free, and ſo it is lawfull for one lying vnderunder perſecution for the Goſpels ſake to pray for ſuch a deliuerance, ſo long as the Lord hes a worke to do with him yea, and he is bound to pray that he may be victorious, and triumph both in death and life. What matter of death if he triumph in death? the Lord Ieſus triumphed in death, the martires triumphed in death, the true Paſtor in death he wil triumph. So if the Lord grant victory in the end, what matter what men ſuffer. This Apoſtle ſayes in another place of his Epiſtle we euer triumph notwithſtanding of al theſe afflictions we are into, Rom 8. 37. Paul in his death triumphed. 2. Cor. 2. 14.
Now from whom ſhould they craue that he ſhould be deliuered? From vnreaſonable and euil men, as he wold ſay, This world is ful of euil and vnreaſonable men, beaſtly-bodies. The firſt word ſignifies men of an abſurd nature, and of a very euill inclination. The next word ſignifies men that are euer doing euill, and troubling the innocent. So he ſpeakes of two ſorts of men, euill in hart and euill in hand. And certainely he meanes his owne countrie-men vvho vvere vvorſe inclyned in mynde and deed tovvardes him and the Lord Ieſus then vvere any other. And ſo, brethren, marke ſhortly: vvhere euer a faithfull Paſtor ſhall goe, he ſhall meete vvith ſuch men: goe vvhere he vvill he ſhall encounter with men euill mynded, and doing euil. The Goſpell ſo long as ſhe is preached ſhall not be free of theſe men: of enemies that ſhall make contradiction: Count not the worſe of her that ſhe is gaineſaid: for ſhe is as naturally ſubject to this contradiction as euer any thing vvas ſubject to any propertie. It is the vvearde of the Goſpell, and the preachers thereof to meete vvith ſuch men: It vvill neuer be broken: But vvhat remedie? Come to the next beſt: Hovv ſhall a Preacher be in ſafetie, ſeeing he muſt enter vvith ſuch men. The remedie is ſet dovvne heere,Prayer the remedy againſt the cōtradiction of vnreaſonable and euil men. Prayer: let him pray to God, and the Church pray for him. When Peter was in ſo great and extreme danger, what vvas the Church doing? Act. 12. verſe 5. &c. 12. Praying for him, and by their prayers the Angel vvas broght dovvne from Heauen, by whom he was deliuered: So prayer is vvonderful ſtrong, and eſpecially the prayer of the people for the Paſtor will hauehave a vvonderfull povver before God for his ſafetie. Then if this be the duetie of the people, alas, is not this an vnnaturall thing to ſee the ſtock riſe vp againſt the Paſtor to deuoure him. When this commes, either there muſt be a great ſin in the Paſtor, or in the people, or elſe in both, and it is one of the heauieſt judgemēts that can light on a Paſtor or people.
Now to go forward. They might hauehave bene offended at this that the Apoſtle ſpok, that there was ſo many that made contradiction to him, that there vvas ſuch a multitude of them, that be where he wold, he could not be quite of them, therby they might hauehave doubted of the trueth: for this is a vaine conceit that comes in mens heads, hey thinke the Goſpel ſhould hauehave ſuch a ſound progreſſe, as there ſhould not be a contradiction to it; but I ſay to thee, where there is no contradiction there is a mark of falſe doctrine. And againe, where the trueth is, there for the moſt part a great contradiction wil be▪ men when they ſee a multitude riſing againſt the trueth, and making contradiction to it, then they begin to doubt of the truth. They wil ſay, this cannot be the truth; is not al the world riſen vp againſt it: But Paul tels you the cauſe of that,Faith a rare gift. when he ſayes, all men hauehave not faith, faith is a rare gift. EueryEvery one gets not faiths where one gets it, fourty wants it. So when men begins to offend at the Goſpell, it is the want of faith in them that makes them ſo to do: for there are very few that hes the faith of Ieſus Chriſt. Remember this that there is a few number that is choſen to life euerlaſting; many are called, ſayes Chriſt, but fevv are choſen. And again there is none that gets faith in time, but he who is choſen to lyfe from all eternity. As is ſaid, Act. 13. 48. ſo many beleued as vvere ordeined to lyfe euerlaſting. Therefore when thou hearſt that few gets faith, remember it is not an Herb that growes in eueryevery mans garden, it is a rare gift of God. And therfore findſt thou that thou haſt gotten faith this pretious gift, rejoice and be glad that the Lord hes called thee to be of that bleſſed number, and vvonder not at the multitude that oppones themſelf to the Goſpel; but rejoice thou that thou art one of the elect, one of that choſen number. Laſt in this verſe ye ſee where there is no faith; where the hart is not ſanctified, there is nothing but vnreaſonablenes, & he that hes not faith is a wicked man, an euill diſpoſed perſon: and ſo ye may reaſon; he hes no faith, ergo he is an euill man; both euil minded & an euil doer. Then againe he is an vnreaſonable man, what followes? Euen this, it is very euil dwelling with ſuch folks; it is not good to men to dwel with the faithleſſe: for thou ſhalt get ſome damnage of them, either in thy body or ſoule; for if thou eſcape the harme of thy body, thou ſhalt not miſſe to be harmed in thy ſoule. Againe, where faith is, it wil turne a lyon in a meek lamb, and make a tyger the meekeſt creature that is. We are in deed borne cruel and ſauage by nature (for by nature a lyon or tyger paſſes not a man in cruelty.) Now what turnes thee frō the nature of a beaſt? nothing but this faith of Ieſus Chriſt. And thou ſhalt not hauehave faith ſo ſoone, but thou ſhalt be changed. O how good is it to liue in the company of the faithfull, for thou muſt liue with them for euer: take thee to ſuch company in earth, as thou wold hauehave to be with thee in heauen. If thou delite not in their company in earth, thou ſhalt neuer be with them in Heauen. The wicked ſhal not be there.
Yet to go forward. They might hauehave bene offended, when he ſaid, al men hes not faith. It is a rare gift giuen of God. Now they might hauehave doubted, whether they were of that number: and if they wer, whether they ſhould ſtand or not. For, brethren, as it is an hard matter to get faith, ſo it is as hard a thing to keepe it: for in keeping it, a thouſand doubts wil riſe in the hart, whether one will perſeuere in it or not, and eſpecially they that are moſt carefull to keep it, they are moſt aſſaulted with tentations: for others that hes no care of it, they wil not be moued with tentations, and ſo a careful keeper of faith is moſt ſubject to doubts This tentation is met by the Apoſtle in the next verſe, he ſaies, The Lord is faithful vvho ſhall ſtabliſh you and keep you from euil…. As if he had ſaid, ye ſhal not loſe your faith. And wherfore? becauſe God who hes giuen you it is in mutable, and repents him not of any gift giuen in Chriſt, for his gifts are vvithout repentance. Rom. 11. Therfore doubt not, but leaning on that God ye ſhal be keept ſteedfaſt to the end. Then I ſee here how ready the godly are to ſtumble, they are ſo ready that whateuer they heare they fal in ſtumbling with it: No, ſo long as we are here we are ſubiect to doubting, thy feet ſhall be euer ſubject to ſlyding. It ſhal be impoſſible to go forward without offence: al the the things thou ſhalt ſee, al that thou ſhalt hear ſhal moue thee doubts, and thou ſhalt offend at them. Theſe Theſſalonians ſcarſly can heare one word of the Apoſtle but incontinent they are offended at it. They wer offē ded at the multitude of the enemies of Paul; and againe they are offended at the remedie he giues them, therfore he giues another remedy. The godly are very ready to offend. But what is the duety of a Paſtor? Euen with Paul euer where he ſees one to ſtumble to put out his hand to hold him vp: the godly wil ſtumble, but God forbid they fal to the ground: thē bewar with ſpeaches, & whē thou vtters any thing by word thou ſuſpects will offend the godly, thou ſhould goe about to meet it and to take it away: for the Paſtor had need to be a diſcreet man in ſpeaking, eſpecially to the godly: as for the reporbat they will not care what ye ſpeake, but the godly is ſoone… moued euer ready to doubt. Againe I ſee a man or woman once hauing receiued the faith of Ieſus Chriſt ſhall neuer loſe it altogether:Faith once receiued can neuer be altogether … againe. get once true faith thou ſhalt neuer loſe it altogether. Indeede thou may be at ſometimes without the ſenſe of it, but be aſſured true faith that once takes roote in the hart ſhall neuer be rooted out altogether of the hart againe. Fy on theſe men that defendes that men hauing true faith and the Spirite of regeneration may loſe it againe, that is falſe doctrine: For the grace of regeneration once giuen ſhall neuer be l…ſt againe altogether. Come to the ground of this doctrine. In the matter of faith there are two things, firſt there is a giuer, and next there is a receiuer. God giues, and the ſoule receyues. Now what is the ground of the ſtabilitie of faith vvherefore it ſhall neuer be loſt againe being once giuen? Is it the receiuer? No, ground it not vponupon the receiuer, it is hut foly ſo to do, as thogh thy ſoule wer ſo ſure a keeper of the grace giuen thee: but the ground wheron thou muſt leane is in the giuer▪ He is vnchangeable, true and neuer alters, Heauen and earth ſhal turne vp ſide downe ere he alter one jote. So the immutableneſſe of faith and that it loſes not in him that hes receiued it once depends on the ſtable nature of God onelyonly, and not in no receiuer, nor power of man. Therefore if thou would hauehave an aſſurance of …aith that thou ſhalt not loſe it, anchor not thy ſelfe on thy ſelfe, but on that immutable God; thou euer alters becauſe thou art not immutable in thy ſelfe, no thou haſt no ſtabilitie in thy ſelfe. Therefore ſet thy ſoule on that that is immutable, ſet it on God and ſtick by that immutable nature of his, and thus doing thou ſhalt neuer loſe the grace receiued: for it is the nature of the elect and godly to ſet their hart on the giuer of grace, and therefore they keepe the grace faſt and are eſtabliſhed: I dare promiſe thee, hold thy eyes on God, and put thy confidence on him, thou ſhalt neuer loſe the grace receiued.
He ſayes, He ſhall ſtabliſh you, and defend you from euill. There are two actions of God here ſet downe, firſt to eſtabliſh, ſecondlie to defend: The one is, in keeping vsus in ſtabilitie; the other, in holding off all aduerſary power. I ſhall giuegive you the reaſons of theſe two actions requiſite in our ſtanding: The firſt is, the infirmitie in our ſelfe: for the ouldeſt of vsus… not able to ſtand alone more nor an infant that is newe borne is able to ſtand alone. The other cauſe, ſupponing thou wert able to ſtand, yet there is ſuch an aduerſary power, ſo many enemies, ſo mighty, ſo powerfull, that thou ſhalt not be able to ſtand againſt them of thy ſelfe and by thy ſtrength. Now God in holding vsus vp reſpects both: therefore as the nurſe will hold vp the childe and defend it from falling: So the Lord holdes vsus vp by the one hand, and by the other ſeeing the aduerſary power comming on vsus: (for o his inuaſions are fearefull and mighty) he holds it off, he holds aback the deuill and all our enemies: And therefore ye ſee two actions giuen to God, one in holding vsus vp by the one hand; and the other, in holding aback all the aduerſary power. Haſt thou not matter to pray then, firſt to hold thee vp againſt thy owne infirmitie, and next againſt the aduerſary power that wil hauehave thee to the earth if that hand of God hold it not aback. Now he ſayes, from euill. The word may be taine generally of al ſort of euill. yet I agree with this that it is vnderſtood cheeflie of one, Satan: as 1. Iohn 2. 13. So then the leſſon riſes, it is not with fleſh and bloud we hauehave to doe. Many thinks if they be free of men that they are well eneugh: put me from his gun and piſtolet, ſayes he I am ſure eneugh: and in the mean-tyme there is neuer ſuſpition of the deuill, ſtronger and ſubtiller then al the men in the world: He wil get on a croſlet and plateglufe, ô miſerable catiue, what armour haſt thou for the enemy of thy ſoule? It is not with men we hauehave to do, but with powers, we hauehave not to do with fleſh and bloud, but with Empyres and Principalities, Gouernours, Princes of the world, rulers in the Air. If thou haſt adoe with Princes and Kings earthly, they wil ſute the field with thee; but if thou haſt adoe with the deuill (as eueryevery vnbeleeuer hes) he will not ſute the field with thee, but he will be aboue thy head, where thou ſhalt not get one ſtroke of him, but he vvith great fetches and force will beate thee downe, and vſe thee at his pleaſure. Therfore it is not eneugh to pray to giuegive thee grace to ſtand, and to keepe thee from ſuch as are enemies bodily to thee, but thou ſhould ſay, Lord keepe me from that euill one, Satan, from ſpirituall powers from that deuill: thou art neuer free of him night nor day: for he is going about like a roaring lyon, ſeeking vvhom he may deuore. 1. Pet. 5. 8. and when thou haſt thus praied to be ſaued from the deuil, then ſay, Lord keep me from theſe bodily enemies. Alas, men liues careleſſe of Satan, as thogh there wer not a ſpiritual enemie, while as there are millions of them to deuore thee for euer. Ye ſee then this that is ſpoken to the Theſſalonians is applyed to the whole Church of God in the world: for this that he ſpeaks of the Church of Theſſalonica, he meanes of the Church of God eueryevery where, that the Church hes many enemies: the Church of Chriſt hes and euer had, and ſhall hauehave many enemies;The … …es many enemies. the Church it ſelfe is but an handful in reſpect of the multitude both of ſpirituall and bodily enemies, multitudes of deuils, multitudes of wicked men and wemen in the world: and therfore ſhe cannot be without ſome noy and hurt; no think it not. But there is a conſolation. The Church of Ieſus Chriſt ſhal neuer be tread vnderunder foote, the deuill and all his ſuppoſis ſhall neuer tread on her, nor ouercome the Church of God. Hold that faſt for a ſure ground. The Church of God ſhal neuer be vtterly ouerthrowne: and this is a wonderfull thing. And yet, brethren, as the might and omnipotency of God appeares in other things, ſo eſpecially his might appears in holding vp a poore handful of the pooreſt and vileſt bodies in the world in appearance, againſt ſuch multitudes of ſtrong and mighty, both ſpiritual and bodily enemies, and the Lord will be glorified in this few number, and in end he ſhall make that handfull to tread on the necks of the multitude of the wicked, vponupon Princes necks, and on Powers and Principalities, and on the deuill himſelfe. The cauſe of her ſtanding is, becauſe ſhe is grounded on Ieſus Chriſt who is immutable and vnchangeable: ſhe repoſing and leaning on Ieſus ſhall ſtand ſtill and be vnalterable as long as he is vnalterable, which is euerlaſtingly, all the power of the world and Hell ſhal neuer ouerthrow her and bring her at vnderunder. This is her joy that ſhe ſhall neuer finally fall, but ſhall ſtand notwithſtanding of all aſſaults for euer. And at laſt be victorious ouer oer enemies through the ſtrength of him on whom ſhe repoſes. Now to this God the Father, Sonne, and holy Spirit be praiſe and honor.
AMEN.