Exposition of 2 Thessalonians, Exposition · Chapter 3 · Verse 9
VERS. 9.
Not for that we hauehave not power, but that we might make our ſelues an example, vntounto you to follow vsus.
THE ſecond end of Pauls prouiding for himſelfe by manuall labour, that hee might make himſelfe a paterne to this people; and by his owne performance of what he preſcribed, win the people to obedience. To explicating whereof, the paſſage is by foreign.
Obiect. Perhaps reaſon of ſuch forbearance to exact maintenance, &c. was want of right to demand.
Sol. Not ſo, power we hauehave, and lawfull authoritie to aske and receiue it. That therefore is not reaſon of not vrging to yeeld it; but that wee might make our ſelues an example.
Not that we hauehave not power: foreign: iuſt, right title; lawfull authority. Qu. To be burthenſome, thinke you? Reſp. He meanes to take maintenance from his Auditors; which 1 either for that it ſeemes burthenſome to earthly mindes; or 2 for that, in extreame pouerty of the Church, its really ſo, he ſtiles preſſure or burthen.
Queſt. But when its ſo really burthenſome, hath hee power or right to claime it? Reſp. Right dies not, or decaies by diſability of the debtour, therSee 1 Cor. 9.5.15. Collat. vſe of right ceaſeth for the time according to the rules of foreign and mercy: ſee Iſai 58.
But that Ministers hauehave power and authoritie to claime maintenance from their people, we hauehave clearelly from this Text. Queſt. On what Law founded? Reſp: Of Nature, Nations, Moſes, Chriſt: ſee 1 Cor. 9. a verſ. 4. ad 15.
Ʋſe Baſe aboue meaſure, and vnbeſeeming Chriſtians, is the conceit entertained by the people, that our maintenance is from beneuolence only, and ad placitum to be meaſured out by our Auditors: As if it had no foundation in Iuſtice, but meerely in Charity: Liberè dico & reclamante mundo pronuncio, as Hierome in another caſe ſpeakes, clearer preſcript affords no Iuſtice for any title, then for Miniſters to their maintenance; that is, to their Tithes.
The more vniuſt are they who detaine it; andſCol. 4.25. who ſo doth the wrong, ſhall beare the wrong that he doth.
But that wee might make our ſelues an example, &c. foreign, as 1 Tim. 4.12. when applied to denote what tends to exemplary, it ſignifies the liuelieſt expreſſion and, as I may tearme it, effigiation of that vertue or vertuous practiſe which we deſire to exemplifie.
To the Nature of ſuch an example in vertue or vertuous practiſe concurre three things: 1 eminence in the vertue: 2 precedency: 3 liuelieſt expreſſion of what we deſire to commend to other mens imitation: An honour whereof Paul was, eueryevery Minister and other preſcriber ſhould be a little ambitious. See 1 Tim. 4.12. 1 Pet. 5.3.
1 Its a hallowing of the name of God; a meanes to procure him glory, Mat. 5.16. 2 Forcible aboue preſcript, to win aliens; by this, without the word, they are won preparatiuè, 1 Pet. 3.1, 2. 3 Allures, nothing more, men of gracious inclination to reſemble, to equall, to outgoe precedents in goodneſſe, 2 Cor. 9.2. Grace being euer accompanied with holy emulation, and ſtriuing to equall, excell others. 4 Not onelyonly our perſonall goodneſſe is taken notice of to be rewarded; but whatſoeuer good thing others hauehave bin occaſioned to doe, by our example or other excitement, that alſo is ſet on our ſcore: See Dan. 12.3.
Ʋſe Lord, that Pauls ſpirit were in vsus; that Moſes prayer might preuaile with God, that his not vrim onelyonly, buttDeut 33.8. Thummim might be vponupon his holy ones; that Lawgiuers might become as he, in their practiſe liuing or walking Lawes.
But how hauehave we moſtly all giuen occaſion, to hauehave Mercuries ſtatue our fitteſt Embleme? Read with beſt attention, Rom. 2.21, 22. &c. ad finem.
To you to follow, or imitate vsus. Pauls maine intention in typing or linying out in his own practiſe, what he preſcribed bed to others. Coward let be his ſtile who ſeconds not his Captaine in the dangerouſeſt aduenture: vnworthy the name of a Chriſtian, whoſoeuer followes not ſuch wayguides in vertuous practiſe. Its the duetie and honour people owe to their Pastors, to walke in the ſteps of their vertuous conuerſation: ſee 1 Cor. 11.1. Phil. 3.17. Heb. 13.7. Iac. 5.10.
Imitation implies three things: 1 Factum, ſemblable or rather reall acting of what we pretend to imitate. Not to commemorate, or encomiaſtically to declaime of Abrahams faith or obedience, but touRom. 4.12. walke in his ſteps, is to imitate Abraham: ſee Ioh. 13.15. Laudamus veteres, eſt noſtris vtimur Annis.
2 Studium or propoſitum imitande Caſually or by naturall propenſion may a man fall on Saints practiſe; as children ſometimes on fathers geſtures or gange of body: Sic ille oculos, ſic ora ferebat: yet ſay we not ſuch imitate, though they reſemble; becauſe their aime is not to expreſſe their Actions.
3 Conformitas ad exemplar: which is the life of imitation: and wherein eſpecially is required prudence in the follower, leaſt he turne Ape in imitation. Giddie was that Ideat, becauſe foreign, when he pretended Gideon for patterne in demoliſhing Images: for had he like calling, or inſtinct? like eye muſt be had to other circumſtances of time, place, manner, motiue, occaſion, end, in thoſe actions of Saints which we pretend to imitate: the leaſt ſwaruing from our patterne diſables our imitation. More what concernes this duetie of imitation, and diſcretion therein, Read at leiſure in thoſe notes on the former Epiſtle, ad cap. 1. ver. 6, 7.