A Plain and Pithy Exposition of 2 Thessalonians, Chapter 3

A Plain and Pithy Exposition of 2 Thessalonians · Chapter 3

p. 147THE THIRD CHAPTER.

Vers. 1. Furthermore, Brethren, pray for vsus, that the word of the Lord may hauehave free passage and be glorified, as it is with you.

THE fift part of this Epistle followeth, which is a petition; wherin the Apostle becōmeth an earnest suter vntounto the Church that he writes vntounto. And what doth he sue for? For their prayers. He entreateth them that they would pray for him, & for Syluanus and Timothy his fellow-labourers. And to the end that he might obtaine his desire, he calleth vponupon them by the name of Brethren, as he hath done twise or thrise in this Epistle already. Wherein we must not thinke, that the Apostle, according to the common vsage of this age, doth it onelyonly for courtly complement; (a thing far from the disposition of that Spirit, by which he writ this Epistle) but he doth vnfainedly desire this office at their hands, as a principall fruit of their brotherly louelove and affection towards him, and as a matter whereby he expecteth p. 148a speciall blessing from God.

Whence we may learne these lessons:

1. That it is the dutie of Christian brethren, mutually to pray one for an other vntounto God their Father. Paul he prayes for the Thessalonians: and he prayes them to pray for him. The brethren in Christ doe mutually merit one an others prayers, when they pray one for an other. Doe I pray vntounto God for thee? I hauehave therein deserued that thou shouldst pray for me. The wages of an hired labourer are no more due to him, then thy prayers are due vntounto me. And thou shalt answer at Gods tribunall vponupon an action of debt and default of payment, if thou answer not the same. Though I should not pray for thee, yet art thou bound to pray for me: the Lord hath laid this law vponupon vsus, to pray euen for them that persecute vsus, and to blesse them that curse vsus: How much more are we then to pray for them that pray for vsus, and to blesse them that blesse vsus?

And as this is a mutuall dutie and debt that one Christian owes to an other: so ought all Christians to make that reckoning of this debt, as that they should (vponupon all occasions) demand and require it, and not remit or forgiue it. We can demand our temporall debts, and will thinke much to remit a penny in the payment of a great summe. But for this spirituall debt, we can be content to let it goe and neuer demand it. Or if we do at any time demaund it: it is but for ceremonie and fashion: we care not whither men pay it or no. This shewes (beloued) that we make no reckoning or account p. 149of an others prayers. For if we did, we would oftner demand them then we do: And the rather, because the debt is of that nature, that the more we vrge the payment thereof, the more we fauour the person indebted: & the more we neglect to vrge the same, the more wrong we doe vntounto him. For there is no prayer that he makes for vsus, but he obtaines thereby as great a blessing for himselfe as for vsus.

2. If we desire that others should pray effectually vntounto God for vsus; let them see that we esteem them as brethren; and let vsus so demeane our selues towards them, as they may esteeme of vsus as brethren. For howsoeuer the prayers of the faithfull may do good to them that as yet are not brethren in Christ: yet is there a more liuely feeling of the efficacie and power of prayer, and of the sweet influences of Gods graces obtained by them, when professed brethren pray one for an other. And onelyonly by their prayers can we looke to get good that are our brethren. For otherwise their prayers are an abomination to God, and their blessings in themselues but so many curses.

3. The prayers of the faithfull are the common goods of the Church. And there are none so high and great in fauour with God, but they stand in neede of the prayers of others, euen of their inferiours. Behold here Paul; a great Apostle of Iesus Christ, that had bin rapt vp into the third heauen, and there heard things vnutterable; he that had the Spirit of Prophecie, and the gift of working miracles, and who was in a singular manner illuminate p. 150in the mysterie of the Gospell, and inspired to be a pen-man of holy Scripture, desires the prayers of this poore Church. Would that Spirit, by which he writ this Epistle, hauehave suffred him so to hauehave done, but that through the same Spirit, he had a liuely sense of his owne neede, and a confidence that he should be the better blessed by meanes of them, and that God would for their sakes shew the more fauour vntounto him? There are none therefore so low & meane in Gods Church, but the highest may be beholden to them for their prayers. Paul here desires the Thessalonians to speake to and entreat God for him and his fellowes.

This should teach vsus to stir vp this gift in our selues, and highly to esteeme the prayers euen of the meanest of Gods seruants. For if the Spirit of God taught Paul to make that reckoning of them, much more ought we, euen the Ministers, who as we are many degrees inferiour to Paul, so doe we by so many degrees more need the helpe of the prayers of the meanest of Gods people; euen we, I say, that are Ministers do need the prayers of our people; and the people need to pray for their Minister: yea the meanest of them must learne to be Orators vntounto God for him, if they looke to reap fruit by his labours. And this no doubt is one maine cause, that the Lord doth no more blesse our labours vntounto you, because you neuer pray for vsus; nay, because many of you cannot pray for vsus.

The Apostle doth not onelyonly in generall require p. 151this Churches prayers; but he giues them speciall directions concerning the matter of those prayers, which he would hauehave them to make for him.

Wherein in generall, and by the way he teacheth, that if Ministers will looke to reap fruit from the prayers of their Churches, they must teach and direct them how to pray, and informe them in the speciall matter of their prayers. We must not onelyonly call vponupon men to pray, but we must teach them how to pray,Luk. 11 1.Luke 11:1 as both CHRIST and IOHN taught their Disciples. It is very fitting and necessarie, that Christians should hauehave directions for prayer, yea and for the further helpe of their weaknes, set formes of prayer also, though they are not to be tied onelyonly vntounto them, and stinted & streitned so as they may not vse any other prayers; but according to the practise of our Churches, that prescribe and vse set formes indeed, but are not so limited or tied to them, but that they may and doe vse other conceiued formes also, as occasion is offred, contrary to the calumniation of our separating Brownists.

The speciall matter, he directeth them to pray for, is

1. a propagation of the Gospell.

2. the meanes thereof.

And

1. That it may hauehave a free and speedy passage in all places:

2. That it may be glorified else where also, as it was among them.

The word here translated free passage, and that not vnfitly, signifieth a running as it were vponupon wheeles. So that he would hauehave them to pray that p. 152the Gospell of Christ might hauehave a swift course, and might most speedily, by the meanes of him, and the rest of the Apostles and Euangelists, be caried throughout the world, as it were vponupon the wheeles of chariots drawne with winged horses.

Obiect. Why? this concerneth the Lord himselfe and his owne glory, to let his owne word hauehave a free passage. Will he send Embassadors into the world, and not giuegive them safe-conduct, when he hath supreme authoritie & power to do what he will? But must men beg and intreat the Lord, that his owne word may hauehave passage, which so much concerneth himselfe?

For answer hereunto we are to know, that the propagation of the Gospell, concerneth our good as well as Gods glory. And it is for our sins, that he doth not make a way for the passage thereof: and therefore he looketh that we should stir him vp to giuegive passage to it by our prayers.

Whence we may obserue;

1. That the faithfull Ministers of God, desire and endeuour nothing more, then that the Gospell may spred it selfe, and may hauehave prosperous successe in all places. So that they do not thinke they hauehave done their dutie, when they prea…h, when and where a dore is opened vntounto them but they desire, and vse meanes, that the Gospell may be preached, where a dore is shut against it: yea they count it the greater aduantage vntounto them, the more the Gospell is propagated. And those (out of question) are the Ministers of Antichrist, and not of Christ, who labour so much as lies in them, p. 153to put fetters and shackels vponupon the Gospell, that it may not so freely hauehave his course, and that stop the passages and wayes thereof. And far are they also from Pauls spirit, that will not preach at all, no not in those places, where not onelyonly they hauehave a free passage and liberty, but where they are bound vntounto it by the lawes of God and man, and by their owne faithfull promise. It is a signe that such men make no reckoning, of the Lords word or the propagation of it. But this is the height of the desire of all faithfull Ministers and people in this life, that the Gospell may hauehave liberty and spread it selfe, and hauehave eueryevery where a free passage without opposition.

2. We learne, that the prayer of Gods Churches and people, is an effectuall meanes, for the procuring of the liberty of the Gospell. We see how many lets and impediments the Gospell hath: how hardly, without the losse of some lim, or the wrenching of some member, it can passe any way; the passages are made so streit; there are so many ditches cast vp in the way, so many secret pits digged, &c. This the Lord doth to stir vp his people to prayer. And no doubt, the want of prayer, is one maine cause, that the Gospell hath no freer passage.

Neither must men post off this dutie to the Ministers thereof onelyonly, but eueryevery Christian, how meane so euer, must performe it. Paul no doubt prayed himselfe for this. But he intreateth these Christians also to pray. And happily the Lord may heare the prayers of a simple plaine Christian, p. 154when he neglecteth the prayers of them of greater note; yea he may yeeld the rather to the prayers of Paul for the prayers sake of these poore Thessalonians.

3. Be the meanes neuer so worthy and excellent, yet without Gods speciall assistance, the Gospell shall finde impediments enough. Paul himselfe, a man of admirable endowments, whose excellencie, one would hauehave thought, might hauehave broken through all impediments, was not able to do it, but was faine himselfe to pray, and to set others also a worke to pray, that the Gospell which he did carry, which had so many graces attending vponupon it, might finde free passage. If therefore all the Ministers of the Gospell, had each of them as many Graces and Muses attending vponupon their ministerie, as Paul himselfe had; yet they must not looke that the Gospell which they bring, should find in all places, and amongst all persons, present intertainment: nay happily, the greater gifts, the greater opposition. If Paul himselfe, accompanied with Siluanus and Timothie, should cary the Gospell from village to village, nay if CHRIST himselfe, in his humane nature, should preach in our streets, and worke neuer so many miracles for the confirmation of the Gospell; yet except God ioyne his hand vntounto this worke, it will finde no passage. How doth our Sauiour mourne ouer Ierusalem? What fearfull woes doth he denounce against Chorazin, Bethsaida, and Capernaum, where he had often preached, for denying passage vntounto the Gospell? Ministers therefore are p. 155not to be discouraged, when either the course of their Ministerie is interrupted, or the Gospell which they preach is not admitted. It was Pauls case; it was Christs owne: and theirs it would be, if they were in thy place. They that will not heare thee, would not heare Paul, or Peter, or Christ, if they should stand in thy roome.

The Apostle would not onelyonly hauehave them pray, that the Gospell might hauehave a free passage, that is, that it might speedily without any let, runne and spread it selfe speedily in all places; but secondly, that it may be glorified, and in that manner glorified, as it was amongst the Thessalonians. He would not onelyonly hauehave them to pray, that himselfe and other the Apostles might hauehave liberty to preach the Gospell in all places; but also that it might finde glorious entertainment in all places, as it found already in many famous and renoumed Cities, especially this of Thessalonica. It is not enough then, that the Gospell hath sounded in our eares, that we hauehave heard wisdome in our streets and gates lifting vp hir voice, but we must glorifie and honour it, and that according to the patterne of this Church.

Let vsus then breifely consider, wherein the glorification of the Gospell consisteth: and therein follow the patterne of this Church, so far as Paul himselfe giueth testimonie of them in both these Epistles.

To glorifie the Gospell therefore, as these Thessalonians did, is

1. To hearken vntounto it, to receiue, and to beleeue p. 156it not as the word of man, but as it is indeed, the word of God: so did this Church. 1. Thessal. 2.13. & 1.5.

2. To be moued and perswaded thereby, to forsake our sinnes of what nature soeuer, euen our Gods, our idolatry. This Church left their Idols to serue the liuing God. 1. Thess. 1.9.

Vers. 2. And that we may be deliuered from vnreasonable, and wicked men. —

THE second part of his direction followeth, which is deprecation. Wherein he requireth them to pray against a speciall euill, that they were in danger of, by meanes whereof, the free passage of the Gospel was in danger to be greatly hindred, and the glory thereof much defaced. The deprecation is this, that they may be deliuered from vnreasonable and wicked men.

The word translated vnreasonable, is vnderstood of such as we call grosse, shameles, impudent, peruers, and peeuish men, such as care not how grosse, vile and absurd they shew themselues, so they may compasse their owne wicked wils.

The word translated wicked, by deriuation, signifieth, such as put good men to labour and trouble, and thereby vse all meanes to vex and disquiet them: which is indeed a speciall propertie of a wicked man, and that principally, which we call wickednes. From such persons, as these, Paul desireth to be deliuered, and to this end, desires the prayers of this Church.

p. 157Whence let vsus note these points following:

1. That those which principally oppose the Gospell of Iesus Christ, hindring the free passage thereof, are shameles, vile and absurd men, such as care not what men thinke or speake of them, so they may bring about their lewd desires; men whose industry and labour is spent, in bringing labour & molestation and vexation vponupon them, that will not run forth with themselues into the same riot. And the Gospell, the more it sheweth it selfe, the more will it discouer the shamelesnes & grossenes and wickednes of them that are the enemies thereof. So that they, which (before the publishing thereof) hauehave had the name of modest, wise, discreet men, shall (the more they oppose against the same) shew themselues the more absurd and wicked. No modest, no good man can be an enemie to the Gospell, but such onelyonly as nourish in them some grosse wickednes, which the Gospell discouereth; in regard whereof, they hate the Gospell, and all good meanes of the knowledge thereof. And out of this hatred of the Gospell, & desire still to hide their sinnse, the more they seeke to hide them, the more they discouer them.

2. There was neuer any time of the Gospell so happy, as to be free from such lets and impediments, euen in the primitiue times thereof, when it was most purely and powerfully preached, and shined in the fulnes of glory without the staines and blemishes of mans inventions; yet were there impudent, shameles and grosse men, that opposed against it, and hindred oftentimes the free passage p. 158thereof. And therefore neuer let vsus looke to see those happy dayes, wherein the Gospell shall hauehave no let, but shall hauehave a free course.

And further, be the persons that cary the Gospell neuer so worthy, of neuer so eminent gifts, speaking with neuer such euidence and demonstration of truth; yet all this will not suffice to get the Gospell a free passage: But were all the Ministers of Christ of as worthy gifts as Peter and Paul; yet should they finde faces that durst and would resist them, and despise the Gospell brought by them. Yea the worthier gifts that a Minister hath, and the more Graces he commeth attended withall, the more opposition shall he finde.

We should not therefore be dismayed, when we meete with grosse and wicked men, hauing the Apostles, yea Christ himselfe for our companions therein. But let vsus learne by our owne prayers, & by the help of others to seeke to be freed from them: And let vsus assure our selues, that there is great force in our prayers to that end, both for owne and others deliuerances. And when we see wicked and peruerse men preuaile against the Gospell, let vsus feare that we are defectiue in this dutie; and let it stir vsus vp the more vntounto the same. These are the weapons, wherewith we are to fight for this libertie. Thus are the flocke to fight for their Pastor. And these are such weapons, as cannot be taken from the seruants of Christ. And they are such, wherewith they so wound the aduers party, as they cannot saue themselues.

p. 159— For all men hauehave not faith.

In these words he preuenteth a secret doubt, that might arise in their mindes, vponupon the deprecation aforesaid. For they might maruaile with themselues, what should be the reason, that any should be so peeuish and wicked, as to molest them, for bringing so acceptable a message as this; especially they hauing such gifts and abiliments, to make good the same vntounto the heart and conscience of any reasonable man He therefore telleth them, that Faith belongs not vntounto all. i. all hauehave not grace giuen them of God, to beleeue and imbrace the Gospell: and therefore that such will be sure to oppose themselues against the doctrine of it, and with might and maine hinder the free course thereof. For which cause he would hauehave them in this regard to pray for him and his fellow-labourers.

Whence we learne;

1. That there are some sort of men, to whom Faith doth not appertaine, and by consequent, Saluation, whereof Faith is the euidence. The Holy Ghosts phrase is more then our translation soundeth; for Faith may appertaine to them that hauehave it not: but it may more fully be translated, Faith belongs not to all; but it is a gift that God in mercy will bestow vponupon some persons onelyonly, euen vponupon those alone, that he hath resolutely purposed to bestow heauen vponupon, and vponupon no other. Hence is it called the faith of the Elect. Tit 1.1.Titus 1:1And in p. 160the Acts it is said,Act. 13.…8.Acts 13:8 that so many as were ordained to life euerlasting, beleeued.

1. The Vse hereof, may be to stir vsus vp to striue to know whether we be amongst the number of them, vntounto whom Faith appertaineth. For till then we cannot know, whither we be of the number of them that shall be saued.

2. Hence it appeares, that it is not in the power of any outward meanes whatsoeuer, to beget faith in them, vntounto whom it belongs not. If Paul himselfe should preach the Gospell neuer so sincerely and powerfully; if he should confirme it with neuer such miracles; yet were not this enough to beget faith in them. It is the Lords owne immediate worke to bow and frame the heart vntounto the word. Otherwise the more powerfully it is preached, and by the more miracles it is confirmed, the more peeuish and wicked, men shew themselues against it. Else it could not be, but all men, that the Apostles preached vntounto, should hauehave faith, if the outward meanes alone were sufficient.

Which sheweth the vaine conceits of them, which thinke they may easily beleeue, when they list themselues. Whereas except the Lord giuegive the gift, they should not beleeue, though lying on their death-beds, they should hauehave Peter and Paul preaching to them. And what hope can men hauehave, that God will bestow that gift vponupon them at their death, which when he offers them, they despise in their life.

3. It is a fearfull signe of a man that Faith belongs p. 161not vntounto, when he sheweth himself a wicked and vnreasonable man towards them that preach the Gospell: when men set themselues to hinder the free passage thereof, and hate and persecute the Ministers of it. This is argued here by the Apostles reasoning.

And on the contrary side, it is a comfortable signe of one that faith belongs vntounto, if he louelove and entertaine the Gospell, and aduance the free passage of it. For there is no reprobate, but to his power he hates and persecutes it. Many wicked men and infidels are quiet indeed, but the reason is, because they want power and authoritie, or God by some secret worke restraineth their rage.

4. Hence we learne the true cause, why men are so vnreasonable and wicked against the Gospell, that no godly man can safely and securely preach it among them: it is infidelitie. And a godly man had as good liue among Tigers and Beares as such.

And againe, that Faith maketh men gentle and quiet: so that no man can hope here to liue happily and quietly, but in the society of them, with whom he must liue for euer. And therefore let vsus desire to ioyne our selues in society to such, with whom we shall finde content in this life, and conuerse eternally with, in the life to come.

As also, let it not discourage vsus, that so few doe beleeue, seeing that Faith belongs not to all.

p. 162Vers. 3. But God is faithfull, who will stablish you, and keepe you from that euill one.

HEre followeth a second preoccupation, wherein, lest that vnderstanding what opposition the Ministerie of the Apostles was to hauehave, whereupon their faith was grounded, they should feare by this meanes to fall from the faith; he therefore comforteth & strengthneth them from the assurance of diuine assistance; as if he had said; Let it not trouble you, that our Ministerie, shall in this manner be opposed, neither feare you shipwrack of your faith: For had the Gospell, which you professe and beleeue, neuer so many enemies; and were you that beleeue and professe it neuer so weake, yet the Lord will support and defend you himselfe.

Whence we may note;

1. In generall:

1. That it is the propertie of true beleeuers, and of all them that hauehave receiued the sauing grace of God, to feele their owne weaknes, and the feeblenes of Gods graces in themselues, and in the sense thereof to feare exceedingly the losse of Gods graces in themselues. The couetous man cannot so much feare the losse of his goods, as he or she that is truly called, doth feare the losse of grace. Which sheweth, that Faith, Hope, Repentance, and all other sauing graces attending vponupon them, are so louely, and bring such sweetnes and content with them, that he that once hath p. 163them, would neuer by his good-will part with them: and therefore pray they, Lead vsus not into temptation.

This then is a great signe of grace, to be afraid to loose it, and in that regard to be jealous ouer a mans owne corruptions, and to feare them; and not to satisfie himselfe in the graces receiued, but to desire to hauehave them multiplied and increased. And on the other side, a fearefull token it is, of one vtterly destitute of grace, not to feare the losse of grace;Phil…p. 2.11. we must worke out our saluation with feare and trembling. See 2. Pet. 1.5, 10.

2. It is the dutie of Christians, especially Gods Ministers, to vse all good meanes to hearten and incourage the Saints of God, who feare their own weaknes, that they may not be ouerwhelmed with feare; but that they may go on in the course of a Christian life with hope & confidence amids all terrors and feares.

More particularly; he doth not say, that they are strong and sufficiently armed of themselues; but that they shall be established and defended by the Lord: Neither doth he put them in hope, to be defended from all whatsoeuer euill; but that they shall be defended from that euill one, So 1. …. ….13.meaning the Diuell: And for their further securitie herein, he telleth them, that the Lord is faithfull, he hath promised it, and therefore will performe it.

Whence we learne:

1. That the strength of Gods children to perseuere in grace, is not in themselues, and in the p. 164strength and power of their owne heart and soule, but in the hand of God: and therefore Christians must not encourage themselues or other, in the confidence of their owne strength and power, but of the strength and power of God in Iesus Christ. For let God neuer so litle forsake his childe, and leaue him to himselfe; and there is no sin so foule that he may not fall into: And therefore, let vsus alwayes feare in regard of our selues, and hope and trust onelyonly in respect of God.

2. Consider here a double worke of God,

1. To establish a Christian,

2. To defend him.

There are some buildings, in regard of the weaknes of them, and the mixture of bad and rotten matter, so infirme, that of themselues (vnlesse they be supported and propped) they cannot stand, though they be not assaulted with windes and stormes, or though men do not set their force against them to fire or batter them. And secondly, others, though neuer so strong, yet in time of warre they may be ruined, if they be not by some other power defended and protected. In like manner here, partly in regard of our owne weaknes and mixture of corruptions, and that in some more then in others, as also partly in regard of the furious assaults of the aduers party, which the best of themselues were neuer able to with-stand, we hauehave neede of double aide and assistance from aboue, partly to support vsus in regard of the one, and partly to protect vsus in regard of the other.

3. The party that Christians are most to feare, p. 165is that euill one, the Diuell. They need not care for all the power of wicked men, they can but hurt the body; but he mischieues the soule. And so long are we free from the Diuell, as we can keepe our soules from sin. Neither can Christians any longer be free from him, then God himselfe shall with his owne power support them, and fight for them. Otherwise such is our corruption & weaknes, that all the Saints and Angels in Heauen, would not be able to keep vsus from the power of Satan.

4. All sincere Christians may assure themselues, that God will so stablish and defend them against that euill one, that he shall neuer be able to preuaile against them, vtterly to ruine them, or Gods grace in them. God hath promised to prtect them, and hath pawned his faith on it, which is as sure and as vnchangeable as himselfe.

Vers. 4. And we are perswaded of you through the Lord, that you both doe, and will doe the things that we command you.

HItherto of the Apostles first petition or exhortation: a second followeth; wherein, vnderunder a godly confidence in them, he closely exhorteth and entreateth them to do the things that he had giuen them in charge: as if he had said, I earnestly beseech you, that you would do those things, which from the Lord I hauehave giuen you in charge, euen as now also you do. Which petition of his hath some dependance vponupon the former p. 166consolation: For vponupon that condition might they hope that God would stablish them and defend them from that euill one, if they were carefull to do those things that the Apostles enioyned them.

Now what was it, that the Apostle and his fellow labourers, Syluanus and Timothy enioyned them, but to obey the Gospell, which contayneth precepts of Faith and Repentance from dead works?

1. Therefore it is the dutie of Christian men, if they will be sure of Gods protection & assistance against Satan, to do those things, and to do them constantly, that are taught them by the Apostles & Euangelists in the Gospell; yea that are taught them by their owne Ministers out of Gods word. God, as he is faithfull in himselfe, so he stablisheth those that be such. No other can hope for protection from him; but are exposed vnarmed to the power of Satan. To do the things enioyned by the Apostles of Christ, is the onelyonly meanes wherby we may blesse our selues from the power of the Deuill; other courses are but mockeries, of the Diuels owne deuising.

2. It is the office of Ministers, to hope the best of the piety and perseuerance of their people, where they discerne any good thing in them. That which also, it is fit for them to make knowne to their flocke. For by this meanes will the soules of the godly be the more incouraged to goe on in that good course that they are entred into. And on the other side, the peoples faith oft groweth faint, when they perceiue that their p. 167Pastors hope waxeth faint of them.

3. The confidence which they vse, and ought to hauehave of the perseuerance in well-doing of others, though neuer so godly, hath not its ground in themselues, but in God. For it is of God, not of our selues, and our owne meere will, that we do that, that is acceptable vntounto God. The Apostle therefore trusteth in the Lord of them, he trusteth not in them themselues. Those then, that the Lord hath decreed to stablish and defend from Satan, those doth he enable (by the power of his grace, and the instinct of his Spirit) to perseuere in such good works, as by his Ministers they are enjoyned.

4. Out of this certaine faith and assurance that God will thus stablish and defend them, the godly ought not to grow retchles, but to be the more diligent and carefull to yeeld obedience to the Ministerie of the Gospell.

Vers. 5. And the Lord guide your hearts to the louelove of God, and the waiting for of Christ.

NOw that through Gods helpe they may constantly perseuer in the practise and performance of those things, that by the Apostles were enjoyned them; the Apostle wisheth vntounto them the principall meanes, whereby they may perseuer in Euangelicall obedience to the Ministerie; to wit, that their hearts may be directed by God to the louelove of God, and the patient expectation of Christ.

p. 168By the LORD here seemeth to be vnderstood the Holy Ghost; as by GOD, God the Father. And so hauehave we the three persons here distinctly set downe.

The word foreign, signifieth by a right line to direct one to somewhat. Now the Lord is said to direct the heart, when he turneth it to some thing, causing it to affect it and delight in it, which before it was estranged from, and abhorred.

foreign.The patient expectation of Christ, is such an expectation of him, as whereby expecting all benefit by him, we are incouraged patiently to endure any thing for him.

Hence we gather:

1. That these two things are principally necessarie vntounto godly perseuerance, such as was spoken of before, the louelove of God, and the patient expectation of Christ. For the louelove of some good thing past or present, and the expectation of some future good, are wont to make vsus more cheerefull in the doing of our duties. Vnlesse therefore a mans heart be inflamed with the louelove of God, whom in the Gospell he yeeldeth obedience vntounto; as also vnlesse he be possessed with an earnest expectation of Christ, and a longing for him, that so he may worke with much patience in hope of reward; our Euangelicall obedience will soone wax faint. But a heart inspired with these graces, will stir vp the whole man to do eueryevery thing commanded in the Gospell with all constancie. And contrariwise, where this constancie of obedience is not, it is a signe that this louelove of God, and this expectation p. 169of Christ is wholy wanting in the hearts of such.

2. That euen the hearts of the faithfull are in their owne nature estranged from the louelove of God and the expectation of Christ; insomuch that they would wholy swerue and wander from either, were they caried by their owne proper motion, which would rather cary them to an hatred of God, and a despaire of Christ.

3. The heart is directed, disposed and moued by God alone, who directeth it as by a streight line to the louelove of himselfe, and to the expectation of Christ, i. of eternall saluation in and by Christ. Would a Pastor therefore hauehave his people perseuere in well-doing according to the precepts of the Gospell? Let him by earnest prayer intreat of God, that he will be pleased to direct their hearts to the louelove of himselfe, and the expectation of his Christ.

Vers. 6. We charge you, brethren, in the name of the Lord Iesus Christ. —

HEre beginneth the sixt part of this Epistle; which containeth a Christian reprehension, laid downe in forme of a denunciation.

And it is

Generall. vers. 6.-11.

Speciall. vers. 11.-16.

In the generall denunciation come to bee considered,

1. The manner.

2. The matter.

p. 170In the manner he sheweth,

1. With what affection,

2. With what authoritie he vseth this denunciation.

1. His affection appeares in the title of brethren, which he oft repeateth in this short Epistle; thereby teaching how necessarie it is for the edification of others, that our brotherly louelove towards them do oft appeare to them. Neither can we hope that either our exhortations or admonitions, much lesse our reprehensions should preuaile ought with others, vnlesse they be heated with brotherly louelove, and appeare euidently to streame from a heart fraught with it. Euill therfore performe they these offices, whose admonitions and reprehensions are dipped in gall and vineger. And yet alas such are the reproofes of most Christians, nothing for the most part but purgations of their owne rancor and choler.

2. His authoritie followeth; He chargeth them in the name of our Lord Iesus Christ, that is, by that authoritie which he had from Christ. He giueth no charge in his owne name, but in the name of Christ, his and their Soueraigne Lord. Wherein we are taught, that our denunciations and reprehensions, if they be truly Christian ones, must be grounded vponupon the authoritie of Christ: And Ministers ought to take heede, that they presume not to reproue ought, but what they hauehave in charge from Christ to reproue. It beseemeth not a Minister, to come in the name of any other. And it is an hainous sin, for a man to come in the name p. 171of Christ with a counterfeit charge; and in his name to deliuer a reproofe hatched in his owne braine.

Furthermore, how dreadfull are those denunciations, that are truly done in this Name? and what a contempt of Christ himselfe is it to set light by them? Those that charge ought in the Kings name, by vertue of their authoritie from him, though but meane men otherwise, are not wont to be contemned, vnlesse it be of desperate ruffians & roisters: what desperate wretches are they then that dare despise & set light by them that enjoyne ought in the name of Christ? And yet alas, how many eueryevery where are there, that no more regard such denunciations done in his name, then the hissing of a Goose?

— That you with-draw your selues from eueryevery brother that walketh inordinately, and not after the instruction, which he receiued of vsus.

The matter of his denunciation followeth: which is this, that they withdraw themselues from disordered persons. Wherein is contained a close reprehension.

By brother, he vnderstandeth a Christian in externall profession, and a member of the visible Church.

To walke, is to liue, and to hold on a continued course of life. A metaphoricall speech very vsuall in Scripture, and therefore needing no further explication.

p. 172foreign, inordinately. foreign, or persons inordinate, are such as obserue not that order, that by the rule of reason, and right of law is prescribed them: and it seemeth to be taken from souldiers, that keepe not their order, by their Captaine assigned them, that breake their ranck, and so breed a confusion in the whole Band. Here it is applied vntounto such as are of dissolute behauiour, and will not endure to be kept within compasse of their dutie and office.

To withdraw themselues from them, is to abstaine from society and familiarity with them; not to conuerse familiarly with, but to cary themselues strangely towards them.

The meaning of the words then is this, that they should hereafter forbeare and cease to hauehave familiar conuersation or acquaintance with all such, though professing the same religion that they did, which liue loosely, and not according to those rules and courses, that in the Gospell are prescribed.

Whence we learne:

1. That it is the dutie of all Christians to liue orderly, and not as they list themselues. They must in their life and conuersation, and in the whole course and tenor of it, obserue a due and decent order, and shun all disorder, as contrary to true Christianitie.

2. That there were euen in the times of the Apostles, amongst those that of their own accord, without any external constraint of the Magistrate, p. 173gaue their names vp vntounto Christ, some that walked disorderly, & would not endure to be kept within the lists & limits of their duty. How much more then may the like be expected in these times, wherein, the most professe Christ more for feare of mans law, then of their owne free accord? It is neuer therefore to be hoped, that any Churches, be they neuer so well constituted, will be free from all scandals and offences▪ In this Church, as well constituted as euer any, yet were there some professors, who by their bad behauiour, stained and blemished the Gospell professed by them.

3. That the company and familiarity of such is, as the plague it self, to be shunned. For this vehement manner of denunciation euidently sheweth, not onelyonly that Christian men are hardly withdrawne from the society of such;See 1. Cor. 5.6, 11.1 Cor 5:61 Cor 5:11 but that it is exceeding dangerous to cleaue to them, and to be inward with them. Now how far forth this separation ought to reach, we will shew when we come to the 15. verse.

In these words, and not according to the doctrine deliuered by vsus, the Apostle expoundeth himselfe what he ment by walking inordinately, to wit, not to cary ones selfe according to that instruction that the Apostle had giuen. The Apostles then are as guides vntounto vsus; and their writings, since the decease of them, the rule and square of our course and life; from which to walke aside, that is, in a continued and ordinarie course to swerue, is to walke inordinately.

They are not therefore to be accounted to walke p. 174inordinately, that yeeld not to our pleasures and our traditions, but that neglect those instructions and institutions, which they hauehave receiued from the Apostles, as deliuered by them, and ours so far as we can proue them to agree with those.

Vers. 7. For ye your selues know, how ye ought to follow vsus: for we behaued not our selues inordinately among you.

HEre follow two Reasons of the former reprehension.

The effect of the former is this:

To liue disorderly is far from the example of my selfe, and my fellow-labourers, Syluanus, and Timothie, when we were among you.

They are not therefore to be imbraced by you, but to be forsaken of you, that take a contrary course.

The Antecedent of the Argument is in the 7. verse: the consequent is to be repeated out of the 6. verse

From the Antecedent we learne, that the higher place Christians hauehave in the Church, the lesse it beseemeth them to liue disorderly: yea rather the more regard ought they to hauehave to their life and conuersation in the Church of God, and the more be subiect vntounto law and order. For how odious a thing is it, both in the sight of God and man, that he, whose office it is to keepe others in order, should liue beside law and out of order himselfe? p. 175With what indignation speaketh this our Apostle of such Rom. 2 21? It is not sufficient therefore, for Ministers and Teachers, that by word of mouth they teach; but by examples also, they ought to goe before their people: yea so ought their liues to be composed and addressed, that ech one of their actions should be as a lesson of instruction, and resemble that which they teach.

Such therefore let vsus all studie and striue to be, Teachers especially, that the actions of our liues may be precepts, & doctrines, and documents of piety to those, whom (by vertue of our vocation) we are to liue among. Let vsus endeuour by our godly conuersation to gaine that authoritie, that by our actions men may argue this to be euill, because we eschew it, that to be good, because we doe it.

Hence are those Teachers iustly reproued, that thinke it enough that they teach the truth, though they follow it not themselues. And these much more, that neither teach by word nor life: But those most of all, that both by word and life peruert, and incite others to impiety and disorder. And how many such there are, too too wofull experience daily sheweth.

Out of the Consequent of this reason we learne, that Christian men ought in speciall manner to beware, lest they seeme to approue or fauour the courses and customes of such, whose liues not the doctrine only, but the practise of the Apostles and Euangelists doth condemne. Pauls care of keeping good order, sufficiently condemned the p. 176disorderly cariage of these Thessalonians. The rest therefore offended in fauouring them, whom Pauls contrary practise taxed and controlled. Do we liue then among men, whose life and conuersation is repugnant to the life and conuersation of the holy Apostles? Let vsus take heede, lest by our familiaritie and society with such, we seeme to set light by the examples of the Saints, and by our practise commit that, that may seeme closely to approue, what their practise hath disapproued and condemned. A fault among Christians too frequent, who are wont commonly to delight and make themselues merry, with such vitious courses and cariages of lewd and bad men, to wit, obscenitie, scurrilitie, lying, drunkennes &c, as are most repugnant both to the doctrine and the liues of the Saints. This ought to be a reason sufficient vntounto vsus, to disswade vsus from so doing. The holy Apostles in their exemplary course of life, eschewed all obscenity, scurrility, swilling & drinking &c. and therefore we will withdraw our selues from those that affect such courses, we will not take delight in them, or make our selues merry with them, giuegive the least signe or shew of liking vntounto them; howsoeuer we must of necessitie beare and endure them, vnlesse we would goe out of the world.

In those words, For you know, &c, is a proofe of the Consequence of the former reason.

You ought to follow vsus; and in your Consciences you know that you should.

Therefore when we keepe far from all p. 177such disorder, you ought not to approue it by your companying and familiarly conuersing with such as liue disorderly.

Out of the Antecedent whereof we learne:

1. That all Christian men ought to frame their liues after the patterne of their Pastors and Teachers, in those things, that are agreable to godlines and good manners. Neither may we take liberty vntounto our selues, in those things, that are repugnant to the courses of our good Minister. Ye ought, saith the Apostle, to imitate vsus, to wit, in our course of life and Christian conuersation. Many thinke that a sober, spirituall and christian life, is required of the Ministers of the Church onelyonly, and that a loose, idle, couetous, ambitious, hypocriticall life is odious and abominable in them, but is lawfull and seemely enough in themselues. But looke what euill-becommeth a Minister, euill-becommeth thee too, if thou beest a Christian; since thou oughtest to frame thy life after the patterne of theirs, else were the Apostles rule and argument here lame and vnsound. In blessed manner therefore do they order their liues and courses, who in their life and courses resemble the godly Ministers of Christ; insomuch that they differ not from a Minister, but in his function and office of teaching onelyonly.

2. That Christian men are bound to liue according to that they know: and it is a shame for them in ought (at any time) to swerue from it, which yet this worthy Church in some things did, and the best Christians alwayes hauehave done. Let vsus p. 178therefore diligently striue to walke according to that we know. Do we know that we ought to imitate the Apostles? What a shame is it then, for any Christian, to be in his life and behauiour contrary to them? The like may be said of other vitious courses. You know you should not imitate vngodly men and infidels in surfeting and drunkennes &c: you know that fraud, & deceit, & lying and dissembling &c, are hatefull and odious in Gods eyes: how vnworthy a thing then is it for you, that professe your selues Christians, against Gods will, and in despight of him, as it were, to follow such things?

Out of the Consequent we learne, that not to with-draw our selues from those that liue inordinately, is to liue inordinately. Else the Apostles reason should not hang well togither. For the Apostle calleth to imitate himselfe; whom, but those that do not, as is fit they should, with draw themselues from those that liued inordinately? And what should they imitate in him, but this, not to liue or walke inordinately? They liue therefore inordinately, that liue familiarly and conuerse ordinarily with such as liue inordinately.

Vers. 8. Neither tooke we bread of any man for nought —

HEre is a confirmation of the former Antecedent. For hereby the Apostle proueth, that he and his fellow-Ministers liued not inordinately, because they tooke bread of no man for nought: p. 179that is, they were so carefull to liue according to rule and order, that they tooke no bread to eat of any man, but what they paid for. In this point of liuing orderly, the Apostle instanceth, because some members of this Church sinned in the contrary, as hereafter we shall see.

But what is this? may some say. Is this disorderly liuing, for a man to eat freely of an other mans bread? Is it lawfull for a Christian man to eat nothing, but what he payeth for? Is not this to take wholy away all hospitalitie, liberalitie, kindnes, curtesie, humanitie, almes, Christian society & fellowship?

But we are not so to vnderstand these words, as if alwayes and eueryevery where it were vtterly vnlawfull for a man to eat or drinke of free cost. LoueLove-feasts, and almes, and hospitalitie &c, are commended and commanded in Scripture, and that by Paul himselfe too. But to what end, if a Christian might not lawfully, at some times, make vse of them? What would be more harsh and distastfull to a free and bountifull disposition, then to make offer to pay for that meat or drinke, that he hath (in friendly manner) invited vsus vntounto, or not to eat of that we are invited vntounto? How distastfull would it hauehave bin to Lydia, when she so earnestly intreated Paul to take his repast with her, if he had refused, or had offred money for his meat? Yea Paul himselfe confesseth, 2. Cor. 11.7, 8, 9. that he spoyled other Churches, taking consideration of them, to spare the Corinthians, and to do seruice vntounto them. And he defendeth his practise, and the p. 180like in others at large, 1. Cor. 9.4, 6, 13, 14. Phil. 4.15. Gal. 6.6. 1. Thess. 5.13. 1. Tim. 5.17. Heb. 13.7.17. But CHRISTS owne example is beyond all exception, who, at other mens tables, oft eat bread of free cost, in that very sense, that the Apostle speaketh in this place: yea & receiued from some women too, that ministred to him, of their substance. Luk. 8.2, 3.

It is not therefore simply, but in regard of circumstances onelyonly, vnlawfull of free cost to eat an other mans bread. And Paul (in regard of some circumstances) would not eat of free cost, that is, refused to receiue consideration, wages and allowance, and doth thence argue, that he liued not disorderly among them, that, wherein he propoundeth himselfe to be imitated of them.

It is not alwayes therefore agreable to Christian order and cariage, for men, to eat other mens bread and meat of free cost, though they be freely and willingly thereunto invited. There is no doubt, but that many in this Church, would right willingly and gladly hauehave spared, as we say, out of their owne bellies, for Paul to hauehave eaten: and yet would not Paul take ought of free cost. Yea though it were an vnworthy and an vncourteous behauiour in some cases, to offer money for the meate and drinke that we take of others, yet ought we to take it with a purpose and desire at least of gratifying them againe, and of deseruing it, and by how much the lesse we may satisfie them for it in the like kind, by so much the more in some spirituall manner be carefull to recompence their gift againe. p. 181But far are they from Pauls disposition in this case, that daily deuour of free cost, and for nought, other mens bread, without any purpose or desire to deserue it: they much more, who though they receiue it of free cost, and without any kind of desert, yet receiue it grudgingly and vnthankfully with an euill will.

And surely, this may be a great glory, either to a Minister, or to any Christian, if he can say, that he hath not eaten any mans bread for nought. And it ought to be a crosse to a godly minde, to be driuen by necessitie, to take stipend or allowance freely and without desert of any man. In regard whereof, an ingenuous disposition will choose rather to rest content with slender fare gotten by his owne labour and desert, then to liue liberally and plentifully at other mens cost.

— But we wrought with labour, and trauell night and day.—

HE proueth hereby, that they took not bread of any man for nought, because they wrought with labour and trauell night and day: that is, they earned their liuing by some manuary and mechanicall worke, as, by tent-making, or the like.

But here, it may not without good cause be demaunded, if the Apostle had taken allowance for his paines and labour, in preaching the Gospell, whither he had taken it for nought or no.

I answere; No, in no wise. The Apostle Paul himselfe both affirmeth and confirmeth the contrary p. 182in the places before alledged. But he addeth this ouer and aboue that which before he had said: As if he should say; we not onelyonly preached the Gospell diligently to you, which was enough to merite meate and drinke of you, but besides that with our owne hands we earned our liuing, and that with toile and trauell.

Where first obserue we the condition of these holy Apostles, how poore and bare, and needie they were, and destitute euen of the necessaries of this life.Act. 3.Acts 3 Gold and siluer I hauehave none, saith Peter to the lame criple. He had not so much, it seemeth at that time, as might serue to giuegive for an almes to a begger. And yet begged he not neither, no not so much as in shew: for then would not the criple hauehave asked almes of Iohn and him, or hoped of ought from them. Though therefore they were not amongst the beadroll of beggers, yet they hardly kept out of it. At some time they had not so much as a pennie to bestow vponupon the poore. Yea, sometime for pouertie and want were they compelled to put their hands to seruile workes, and thereby to maintaine themselues, and supplie their owne wants. Whom would it not strangely affect, and work no small commiseration in, to see such great and so famous Doctors and Teachers of the Church, toiling and moiling, digging and deluing, following the plough, or the cart, or it may be, sowing of garments, and that with much paine and trauell, night and day, not for couetise and base desire of gaine, but constrained to doe it for meere want and necessitie. The condition of p. 183the poorest parson or vicar among vsus is hardly so hard, as theirs was, that were iustly esteemed principall Apostles.

Which may teach vsus, to be content with our estate, and not to murmure against God, though we be neuer so worthie, and hauehave beene neuer so liberally brought vp, yet if he shal see good to bring vsus to that pouertie and penury, that we shall bee compelled to worke night and day for our liuing. And let vsus learne to thanke God, if it bee better then so with vsus. But far be it from the Ministers of God, when they may liue well and maintaine their charge, without such labour and trauaile, yea when they hauehave sufficient to keepe themselues and their families not in meane and bare manner, but in liberall and plentifull sort, to be yet ambitiously minded, and ayming at greater matters, chopping and changing of Churches, a great benefice for a greater, and adding benefice to benefice, and affecting and aspiring to temporal honors and high places, as if they were worthier then Peter and Paul, and their gifts greater matters then theirs.

2. That it is not a thing vnlawfull for the Minister of the word, not contrary to his calling, in case of necessitie, to labour hard, euen night and day, in worldly employments. They ought indeed, so much as in them lies, to forbeare, and not to entangle themselues in worldly affaires, but giuegive attendance to reading, as Paul else where aduiseth. But yet, if they be oppressed with want,1. Tim. 4.1 Tim 4 it becommeth them to labour as wel as others, and it is part of the entaxie or good order that they are tyed vntounto.

p. 1843. We see what other Christians then in want and necessitie, much more ought to doe, that desire to liue religiously, rather labour night and day if they can, for their liuing, then to eate other mens bread of free cost. They must not beg, or require to be fed freely by others, but labour night and day rather with paine and trauaile, as wood cleauers or the like. That which seemeth to condemne to hell, the life and course of begging fryers, whose manner is not to labour, but to begge other mens bread.

4. The Apostle did not onelyonly for his liuing so labour, but that he might liue to preach the Gosspell. So 1. Thess. 2.9. Let not therefore pouerty compell vsus to leaue our ministrie: but when otherwise we cannot conueniently and honestly maintaine our selues, let vsus euen be content to worke with our hands, that we may with the Apostle preach the more. Labour then about earthly things, is not a sufficient reason to excuse and free vsus from the worke and exercise of our ministrie, but we must so labour that we may preach. And albeit it were easier for the Apostle endowed with such gifts as he was, to preach profitably to the people after such distractions as these; yet eueryevery Minister, that is in any measure fit for this function, ought so to be instructed in the mysterie of the Gospell, that euen on the sodaine, and as the present occasion shall require, when necessitie shall require it, he may be able in wholesome manner, to speake vntounto his people. Diuines ought not to be worse furnished then Physitians or Lawyers, p. 185that are able to speake somewhat on a point of their Art propounded, if neede be, vponupon the sodaine.

—because we would not be chargeable to any of you.

He rendreth here a reason, why he laboured so much in that manner, not for filthy lucre sake, and louelove of worldly wealth, to increase his substance; or out of a pride, because he would not be beholden or engaged to them for ought, but that he might not be burdensome to them.

Wherein 1. he doth intimate the pouerty of this Church, that had not sufficient (without some burden and charge) to maintaine Paul. For what? did he vse to exceed so in apparell, and retinue, and costly fare, that the maintayning of him should require some large expence? Surely he would neuer then hauehave taken such paines, or could he with his paines hauehave compassed so much as might suffice for such expence. Small procurations, no doubt, would hauehave sufficed Paul. How poore then was this Church, that being blessed with such worthy Teachers, had not wherewith to maintaine them, without being pinched by it? The dignitie and excellency of a Church therefore is not to be measured by worldly wealth and riches, by the outward state of her Ministers, by a silken, a rich, and a glorious Clergy, but by the piety of it, and the meanes of saluation, and Christs institutions, the freenes and plenty of them in it.

2. The Apostle not obscurely implieth here, p. 186that this Church ought to hauehave supplied the wants of Paul, and the rest of his fellow-labourers there, and to hauehave afforded them competent meanes of maintainance: else would he hauehave said, that you might not by reason of your pouertie complaine of a greiuance. There is no doubt therefore, but that they likewise ought to hauehave wrought night and day for Paul and the rest of them, that they might hauehave thereby bin maintained. And surely, it is fit rather that the people should worke for their Minister, then the Minister for the people. The Christian people therefore ought euen to burden themselues for their Minister, rather then ought that is necessarie should be wanting vntounto him. That whereunto Christians are more bound now a dayes, by how much the lesse Ministers are now able to doe ought without studie, and by how much the more danger there is now of their being corrupted, if they shall further then is fit, enwrap and entangle themselues in worldly affaires.

3. It is the Ministers part to be burdensome to himselfe rather then to his people. He ought to consider rather his peoples abilitie then his owne worth: and ought to hauehave a care, that the Gospell may bring with it as litle greiuance as may be. All is not to be accepted, that of some may be offred: that is not to be exacted, that can hardly be afforded. It is not the part of a Christian, to take alwayes of one that is both willing and able, yea and ought to giuegive, much lesse to exact, where it is not to be had without much grieuance. It is odious p. 187in any Christian, much more in a Minister, if otherwise for necessitie and without scandall he may, to eat other mens bread of free cost, though it were offred him; (for all men ought to beare the same minde that Paul did) much more ought they to abstaine from extreme and rigid exactions, though of their dues. The Shepherd is rather to feed, then to feed vponupon his sheep, and to fleece them but not to flay them.

Vers. 9. Not that we had not autoritie.—

HE preuenteth here a scandall, that might hence arise. For lest some should hence gather, that the Minister were bound to take no allowance from his Church, but to worke for his liuing with his owne hands; he saith, that it was lawfull for him to hauehave taken of them; and that herein he had departed from his owne right, because he would not be burdensome to them.

Whence we learne:

1. That a Minister may lawfully require a iust allowance from his people, and that euen then when without some burden to the Church, it can not be made good. The Apostle so departeth with his own right, as yet he doth not thereby impeach the right of others, or approue the sacriledge of such, as thinke they may lawfully pinch, as they say, on the Parsons side, and with-hold or with-draw what they can by force or stealth from them, as if nothing at all were for their Ministerie due vntounto them; or as if their maintenance were p. 188nothing but meere almes and beneuolence, or gratuities onelyonly. Let sacrilegious Patrons consider this.

2. It is the part of all Christian men, Ministers especially, not alwayes to exact, what in strict rigor is their due, but some time freely to depart from their right; yea euen rather to worke night and day, then to exact that in some case, which both Gods law and mans also doth giuegive them a right vntounto. But how much more ought Christian men to abstaine from all vniust & vnlawful exactions, and such as are contrary to all right & reason?

— But that we might make our selues an ensample vntounto you to follow vsus.

He rendreth a reason here, why though he might, yet he did not take, to make himselfe an example for them to follow. 1. It was no singular fact therefore that concerned an Apostle or an Euangelist only; but such as concerneth eueryevery Christian that liueth in the Church; who in this very point ought to follow the Apostles fact as a patterne, in departing from his owne right, rather then ouer-burdening his brethren, and not in necessarie precepts onelyonly. Many thinke that it is the dutie of Ministers to depart in part from their right, and not to contend for the vtmost that is due to them, nor to maintaine suites with such as with-hold their right from them, but to indure any hard measure and wrong rather then by courses of law to seeke to recouer their right: when in the meane while, they thinke p. 189it lawfull and fit enough for themselues to exact their owne with all extremitie, euen whatsoeuer the highest straine of legall rigor shall wring out to them, from any; and they thinke that they hauehave giuen a sufficient reason of what they do, if they can but say, that they did it by law, and exacted but their owne, no more then was due to them. Yea it were to be wished that many went no further then so, euen of those, that are yet readiest to condemne the Ministers of the word, if they come any thing neere so far as to demaund their due, and that where it may well enough be had. More certaine it is, that Ministers ought to take heede, that they deale not ouer strictly in such cases, as the Apostle here speaketh, & so to cary themselues herein, that they may be an example to others: but so that all men are bound to tread in their steps, & follow them in this point as well as in others.

2. It is the dutie of Ministers, to get that respect and honor, if it may be, in the eyes of their flocke, that they may be incited thereby to follow their examples, and count it an honor to them so to do. And looke what virtues they most of all require in their people, they ought themselues to put on, and so to put them on, that they may shine in the peoples eyes with them. The like may be said of the eschewing of vices. Would we hauehave our people to be iust, pious, courteous, liberall, peaceable, &c? Let vsus be our selues examples vntounto them of such virtues. Would we not hauehave them to be profane, malitious, couetous, vniust &c? Let vsus eschew such vices our selues, and be examples also therein vntounto them.

p. 190Vers. 10. For euen when we were with you, this we warned you of, that if there were any that would not worke, he should not eat.

HItherto of the first Argument of his reprehension taken from the contrary example of the Apostle himselfe: Now followeth an other reason, to wit, that this their indulgence was directly contrary to the Apostles doctrine. For on this wise he argueth:

We when we were with you, warned you, that if there were any that would not work, he should not eat.

Therefore yee ought to withdraw your selues from such as in that point walke inordinately.

Here is a manifest sentence set downe by the Apostle, that idle persons are not to be borne with, nor to be fed and maintained among Christians: but if they hauehave strength and abilitie of bodie to labour, labour they must. Where the Apostle yet speaketh not of impotent persons, or of such as are willing to worke, if they were able, but of such as will not though they be able; such as albeit for strength, and actiuenes, & yeares, they might profitably apply themselues vntounto honest labour, yet choose rather to liue an idle wandring life, without any Christian calling at all. It is no Christian charity therfore to bestow our bread vponupon idle & lazie persons, that will not lay hand to any worke. The Apostle was full of Charity & mercy, when as rather then he would burden this Church, he chose p. 191to labor with his own hands himselfe: And yet amiddest this his charity he both taught and inioyned, this pious crueltie, as some might account it, that they should not eate, that would not worke, so farre forth as they were able. For so should we iudge of such persons as refuse to liue by their honest labors, as of those that are well worthy to perish. So that we are no more bound to feed such, then to feede Wolues, or Foxes, or Mice & Rats. And those that bestow their almes vponupon such, can expect no fruite thereof at Gods hands againe, but wrath and iudgement rather; because they bestow euill & dispose amisse, those things that God hath committed to their trust.

Let vsus therefore take heed how we condemne those as voide of charity that refuse to giuegive bread to idle and sturdy beggers: for it is to condemne the doctrine of the Apostle himselfe in this place. And againe let vsus take heede, least vnderunder pretence hereof we deny them almes, who by their worke, are not able to supply their owne wants.

Vers. 11. For we hauehave heard, that there are some that walke inordinately with you, and worke not at all.

HEre followeth a speciall reprehension, or a reason rather of the former generall reproofe: wherein he reprehendeth them more particularly, for that they suffred some to liue idle among them, not working at all. He meaneth some professors of religion, that vnderunder colour p. 192thereof, led an idle, and a lazie life, liuing on the sweat of other mens brows, and abusing the almes and charitie of the Church, to maintaine them in their idlenesse. A sore plague to the Church; and such an one as it hath neuer beene free from. For there are and euer hauehave beene some, who after they hauehave taken vponupon them the profession of the Gospell, and perceiue that they are for the same in some reckoning with the godly, doe thereupon begin to conceiue so highly of themselues, as if it were too base a thing, and not befitting their profession, to labour any more for their liuing, and as if the Church in regard of their profession, stood bound to maintaine them. Hence it commeth to passe, that many that are in the condition of seruants, grow slacke oftentimes in their dutie toward their masters, as if there ought not so much to be expected at their hands as of others: whereby it commeth to passe, that many, to the scandall of the Gospel, hauehave found care, diligence, industry, and painefulnesse in the doing of their businesse, and in the discharge of their duty, in such seruants, as make little shew of religion, then in the most of them that are professors. Who especially, if they hauehave lighted vponupon religious masters, are wont to presume vponupon much idlenesse and indulgence vnderunder them. But such professors are not to be endured in the Church; but are as inordinate liuers, to be admonished and reprooued; that we may make it knowne to those that are enemies to religion, and willing to take any occasion hereby to reproach and twit it withall, that our Religion approueth p. 193not, but vtterly condemneth them, and all such as they are.

Hence therefore seruants, and such as hauehave not wherewith to liue in good fashion, making profession of religion, must be admonished, that they take great heede, how they presume and promise to themselues, as if it were lawfull for them, to leaue their callings, and liue on other mens labours. Nay rather, the more that they professe Christian religion, the more are they bound to earne their liuing by their labour: And the more they labour, that they may not be burdensome to others, the better God accepteth of them. Insomuch, that the baser and meaner worke thou art imployed in, for the getting of thy liuing, and the maintainance of thy life, the greater fauour shalt thou finde with God. For it is not with Christs seruants in this world, as it is with the seruants of Noble men. They are not exempted from labour and seruitude. It is not a thing vnbeseeming the best Christian that is, to serue euen a Swineherd. Yea he is tyed to that calling, if therein or thereunto he be called. Nor doth his calling to the Christian faith, with-draw or exempt him from the vilest office, that in this life may be, so it be honest and lawfull, be it neuer so base.

p. 194— but are busie bodies.

The Apostle in these words describeth the very wonted nature and disposition of such: the elegancie of his phrase can hardly be in any other language expressed: and he seemeth to speake contradictories. For how can those that do nothing be said to be busie-bodies? Yet certainly such is the manner and disposition of these men: the lesse they do that they should, the more busie are they about those things that belong not vntounto them; they are wholy imployed about other mens affaires, and about such things as litle or nothing at all concerne them. Very seldome is the one vice seuered from the other. For are these idle professors idle, thinke yee? Nothing lesse. But the lesse they labour with their hands, the more they worke with their tongues: they are talking of other mens faults, taxing other mens manners, prating continually of the publike state of the Church and Common-weale, as if the maine burden of both of them lay vponupon their shoulders. But would we hauehave our profession of religion approued by the Apostles rule in this place? Let vsus learne foreign, not foreign, to worke, but not to be busie bodies; which yet is the fault of most Christians, and of those many times, that are forwardest in profession. Howbeit, let vsus not togither with this vice, wherewith profession is oft tainted and foyled, cast profession away it selfe, but learne rather to adorne it with such pious and apostolicall p. 195virtues, as may well sort with it, and be a grace and honor vntounto it.

The Apostle saith, that he had heard this, whither by common fame, or by priuate relation, its vncertaine: either might deserue credit.

1. It is not against Christian Charity, sometime to reproue vponupon bare report onelyonly, so the fame or report be worthy credit, as oft it is.

2. It is the part of a faithfull Pastor, not to teach his flocke their dutie onelyonly, but to see what fruit his teaching hath with them; and for that purpose to make inquiry, whether he be present or absent, into the liues of them; and if he finde that they do contrary to his teaching, to admonish and to reproue them. Whereas, (the more is the griefe) for the most part, we content our selues with teaching, not regarding whither that be done or no that is taught.

Vers. 12. Those therefore that are such, we charge and intreat by our Lord Iesus Christ, that they worke with quietnes, and eat their owne bread.

AFter reprehension he endeuoureth a reformation of them; wherein he putteth them in minde of their duties.

And in the first place those that walked inordinately: and afterward the rest of them.

The dutie of the former, which he putteth them in minde of, is, that they worke quietly, and that so working, they eat their owne bread.

p. 196Learne we hence then;

1. That it is the dutie of all Christians, to worke with their owne hands, so far as their abilitie of bodie will permit, rather then to be burdensome to others. Christian religion alloweth no man to liue idle in the Church; but vrgeth all to labour what they may. And this labour about the necessaries of this life, when it ariseth not from a couetous mind, but is done of conscience, that we may not be burdensome to others, it is a seruice most acceptable vntounto God. And on the contrary, the very worship and seruice of God it selfe is distastfull vntounto him, and not accepted of him, when men thereby take occasion to cease from their honest labours, and are content to liue on other mens labours, that they may hauehave the more leisure for religious offices. Though the Church would allow a man meanes, that he might wholy tend diuine seruice, yet might not an ordinarie Christian accept of the condition, but he ought rather to labour.

2 Christian men must not worke onelyonly, but they must work quietly, i. with a quiet minde, not murmuring against God or the Church, as if they were neglected more then were meete, when they hauehave not things necessarie ministred vntounto them; but quietly resting on the good will of God, and therfore working willingly, as knowing well that it is Gods will that they should so do, that he hath imposed it vponupon them, and regards them in their labours, as doing his businesse, and hoping therefore for a blessing from him.

3. That is our bread, that is earned by our work. p. 197And we eat not our owne but other mens bread, if we come not by it by our owne labour when we can, albeit it be freely giuen vsus by others. It is not enough therefore for vsus to say, that our bread or ought else that here we liue by, is our own, because it is yeelded vsus by others; but that alone is ours rightfully, that by our own labour we hauehave earned.

4. Our bread should be the sweeter to vsus, the more it is our owne: and the more it is other mens, the bitterer should it be. Vnworthy then are they to be termed Christians, that finde the more relish in things, the more they are an others; and that count stolne waters most sweet.

That they do this, he chargeth and earnestly intreateth them by the Lord Iesus Christ: wherein not onelyonly he sheweth his ardent desire of hauing this abuse reformed, and the difficultie of reforming it; but he implieth withall, that the reformation thereof will be exceedingly well-pleasing to Christ; and on the other side, that this offence was highly offensiue and displeasing vntounto him. As also he teacheth the forme and manner, how inordinate liuers are in the first place to be corrected by the Pastors of the Church.

Vers. 13. And you, brethren, be not weary of well-doing.

HEre followeth an admonition of the dutie of those, that did not liue in such inordinate manner. And it is twofold.

p. 198First, that they would not grow wearie of well-doing, but that as they had begun, so they would goe on in a vertuous course of life, and not shew themselues cowards, and faint hearted, by falling backe from it, after the manner of those whom he had spoken of before.

Whence we may learne:

1. That it is not enough for one for sometime to hauehave done well, but he must doe well alwayes, and neuer wax weary of it, or grow slacke in it.

2. That those that doe well are in daunger of waxing weary and slacke, if they be not hartned and encouraged to perseuerance; especially where euill examples are.

3. That they hauehave neede of courage and confidence, that would perseuere in well doing: and that it is a note of a base and a cowardly minde to giuegive it ouer.

4. That the inordinate courses and liues of professors, and in particular this corruption of liuing idlie, vponupon the labours of others, and making the profession of the faith a pretence for the same, is a shrewd meanes many times to coole both the charitie, and Christian courage of many. That which our Sauiour himselfe foretold would be. Math. 24.12. And it was that, as it is likely, that made some in this Church to be so affected.

p. 199Vers. 14. If any man obey not our sayings, by this Epistle note him, & hauehave no companie with him, that he may be ashamed.

THe second office is concerning those that walke inordinately: and it is threefold:

1. If they be refractory, and refuse to obey the Apostles admonition in this Epistle, that they note him; that is, to make a signe as it were of him, for the vse of a signe is to giuegive notice of somthing; or to set as it were a marke vponupon him,foreign. that he may be as a marked man.

He would hauehave them then so to marke, and regard, and take speciall notice of such, and of their courses, that they may perceiue, that they are noted by them for the same, and that the eyes of men are set vponupon them as on a marke or a signe. A meanes worth the obseruing for the correcting of such as liue inordinately. For when they see that the eyes of the godly are set on them, and that they are so noted, it cannot but be of great force, if there be any sparke of grace in them, to make them change their life, and take some better course. And the neglect hereof is wont maruailously to confirme men in their inordinate courses, when the godly passe by them, and seeme not to regard what they doe, but so carrie themselues, as if they obserued no such thing in them.

2. He would hauehave them to hauehave no commerce with them; he would not hauehave them to keepe any company with such; that is, not to conuerse so p. 200with them, that by the least gesture they seeme to approue of their courses. For he doth not exclude all commerce in generall, as vtterly vnlawfull, with such; but such onelyonly, whereby either in deede, or in shew they may in some sort partake with them therein For example sake; he hath no commerce with a drunkard, and an haunter of Tauernes, that refuseth to goe with him to the tauerne, and to make himselfe merry with his swilling & bibbing: and the like may be said of commerce with players and iesters. It is a grieuous sinne therefore and warily to be eschewed, that we hauehave no fellowship with such as refuse to obey the admonitions of the Prophets and Apostles: For it concerneth vsus as much herein to obey the Apostle, as it did this Church.

Now the end of the former obseruation and separation is that such may be ashamed. These meanes hath God ordained to shame such Christians as liue not according to the rule of the Apostles writings; & to that end are they faithfully to be vsed. And though they may make some gracelesse men, hypocrites, and Atheists more impudent and shamelesse; yet are they of maruailous great efficacie, to shame such, & by shaming them to bring them into the right way againe, that hauehave any grace at all left in them. And it is a signe of a man wholly gracelesse, that perceiuing himselfe so to be noted by the godly, is not ashamed of it, and much more, that groweth thereupon more shamelesse.

p. 201Vers. 15. Yet count him not as an enemie; but admonish him as a brother.

3. HE would hauehave them to admonish such disordred ones, yet not accounting them as enemies, but regarding them as brethren.

Wherein obserue we:

1. That the noting before spoken of, must not be a bare, sullen, and silent eying of them, or a scornefull and hatefull pointing at them; but it must be ioyned with louing and frendly admonition, as occasion and opportunitie shall be offred. They must performe that office by word of mouth vntounto such, that the Apostle himselfe did by writing before, vers. 12. as he also enioyneth the same expresly els-where. 1. Thess. 5.14.

2. That though the Apostle willed them to withdraw themselues from such, yet his meaning therin was not, that they should hauehave no dealings at all with them, nor performe no kinde offices at all vntounto them; but they should forbeare onelyonly all such familiaritie with such, whereby themselues might be indangered, or such offendors incouraged in their rechles and disordred courses, or hauehave the least shew of approbation or liking afforded them. Otherwise that good offices are to be performed vntounto such also, and that for the performance of such offices we may repaire to them and deale with them; (which the more neede they hauehave of them, the more frequent also they ought to be; as sicke or sickly persons require ordinarily more attendance, p. 202then those that be in good health:) it is apparent, in that the Apostle enioyneth to admonish those now, whom he willed them yet to withdraw from before.

3. That admonition, and that frequent and instant, ought to go before ejection and casting out of the Congregation, according also to this our Apostle his rule & ordinance els-where. Tit. 3.10. yea according to that direction, that our Sauiour himselfe hath giuen Christians for their cariage in priuate wrongs done them by their brethren. Math. 18.15, 16, 17. All meanes are wont to be vsed for the curing and preseruing of limbes and members diseased, ere we proceed to the dismembring and maiming of the bodi…, by the seuering of them from it.

4. That this admonition it must be brotherly, and so all the former offices also. So are we to note such, as we would our frend, or our brother, whose well-doing we sincerely desire and earnestly thirst after. So must we with-draw from them, that our very with-drawing may vntounto them appeare to proceed from a brotherly affection towards them, and to tend vntounto their good. And so lastly must we admonish them, that by our very admonitions of them, we may make it knowne vntounto them, that we beare no foe-like minde vntounto them but retaine still a brotherly heart and minde towards them: yea and that we would not take that course we do with th…, but that we desire to retaine and keepe them st…l with vsus, in th… mutuall bond and body of Christianitie as br…thren.

p. 203Vers. 16. Now the Lord of peace, giuegive you peace, alwayes, by all meanes.

HEre followeth the last part, or the Conclusion of this Epistle; with a post-script annexed to it.

He concludeth in the vsuall manner, not of himselfe alone, but of all others that vse to write Letters or Epistles, with prayer for them, or wishing well to them. So vse the Latines with their Vale, and the Greekes with their foreign, to close vp most of their letters, thereby wishing well to those they write vntounto, to testifie their louelove and frendly affection towards them.

And surely the Apostle is very frequent herein; thereby teaching vsus, that it is a speciall dutie of Christians, to wish well one to an other, and to pray one for another: As also, that it is a matter that much concerneth Christian men, and maketh much for their good, that the godly Ministers and Brethren should wish well to them, and accordingly pray for them.

The good he wisheth them is twofold:

The first is Peace; and that alwayes, and by all meanes.

Peace is the cheifest good of eueryevery society; as jarre and warre is the greatest euill: And it is then, when the members of any society do liue quietly, and in frendly and louing manner togither, imbracing mutually each other, and communicating all things to the common good either of other, and p. 204herein conspiring togither, in affording the fruits of louelove, and performing all good offices one to an other. To wish them this then, is to wish them an heauen vponupon earth. For what greater happinesse can there be here? As on the other side, what can be more wofull & more hellish then the contrary euill? In peace, man to man is a God: in jar & war, man to man is a Wolfe, a Beare, a Tygre, a Diuell.

That therfore that the Apostle wisheth to them, and with them to vsus and all others; that ought we not onelyonly to wish to our selues, but by all meanes earnestly striue and indeuour to compasse. Let vsus therefore carefully follow those things that belong to peace; and eschew, so much as in vsus lies, all occasions and meanes of contention and strife; and hate as fire-brands of hell, all make-bates, raisers and kindlers of contention and strife.

He wisheth them further all manner of peace, that is, peace & quietnes in Church & state, at home & abroad, in heauen aboue, and in their owne consciences here; peace ciuill, peace domesticke, peace spirituall; peace with men, with the Saints, with the Angels, with God: and that continuall too; that is, sure, firme, sound, neuer-ceasing.

We ought therefore to follow peace, not with this or that man alone, or at this or that time alone, but alwayes, with all men, and by all meanes; and with the Apostle here, wish the like as well to others as to our selues.

Now this peace he wisheth vntounto them from God the Author of peace.

Wherein he teacheth;

p. 2051. That such peace issueth only from God and his good pleasure; and that he alone is the author thereof; on him it dependeth; and without him there is no hope of hauing it.

2. That no peace is to be regarded, but that, that God is the author of; such especially to be refused as is contrary to his will. It is an accursed peace, that is gotten by fighting against God; it is no peace, but a cursed conspiracie & war against God.

3. That peace among Christians is a speciall worke of God; and for the benefit thereof is great praise due vntounto him. And by prosecuting & maintaining it, we honor him that is the author of it.

— The Lord be with you all.

The second good that he wisheth them, is that the Lord be with them all; that is, that he would be present with them by his Spirit, and manifest this his presence by the sweet influences of heauenly grace.

Now out of the connexion of this with the former, wherof this is the cause; we learne; that there is no true and sound peace, but among those, with whom God is. He by his presence in house, Church, and state worketh this peace. And where this peace is, there is God himselfe in speciall manner present with that society, & a member in some manner of it. On the other side, where this peace is not, some euill Spirit raigneth in that society, and is with that house, church, towne or state. Would we then hauehave God to be, and abide with vsus, and to p. 206blesse our societies with his gratious presence, and to knit vsus fast togither in the bond of peace? Let vsus giuegive all diligence to serue and please him: and let vsus account it the greatest blessing that can be, for God to be with vsus; and the greatest euill that can be, for him not to be with vsus.

Vers. 17. The Salutation of me Paul, with mine owne hand; which is a token in eueryevery Epistle; so I write.

HEre followeth the postscript annexed to the former; wherein he giueth this Church a certaine token or signe, whereby they may know, that this Epistle is his owne, and distinguish it from all forged and counterfeit ones.

Wherein 1. obserue the fraud and impudency of Satan, who euen in the Apostles owne times, attempted to obtrude vponupon the Churches of Christ, bastardly and counterfeit writings, as Apostolicall; that by this meanes he might corrupt the pure doctrine of faith.

2. It concerneth vsus much to be perswaded of the writings of the Apostles, and to be able to distinguish them from all other writings. For albeit that other men should write the same things that they did, yet would not their writings be of the like vse, because they could not be of the same authoritie that theirs are. Would we then hauehave our doctrine to be of weight with Gods people; let vsus giuegive them some signe, whereby it may be knowne, that our doctrine is Apostolicall, and not an humane p. 207deuice: let them see how it is deduced and deriued from their springs, and hath consonance and agreement with them.

The Signe he giueth them, is the writing of a kinde of Salutation, that was ordinarie with him, with his own hand. For Paul oft, as well he might, made vse of other mens hands in writing of his Epistles, himself only dictating to them what they should write: And that it may be, because he had not so plaine or so faire an hand, as was fit for such purposes: or it may be also, that thereby he might giuegive a more euident proofe, that what he deliuered, proceeded from his owne spirit, and was not transcribed by him from some other.

Vers. 18. The grace of our Lord Iesus Christ be with you all. Amen.

THis is that vsuall Salutation of Paul, which he was wont to write with his owne hand, so oft as he vsed the helpe of other for the writing of the rest.

Wherein, vnderunder the terme of Grace, he comprehendeth, and consequently wisheth vntounto them, all effectuall meanes of saluation that flow from Christ. For to wish vntounto any the grace of … is to wish vntounto them all things, that may … make a Christian man eternally happy. … then be the vpshot and the vtmost aime … Christian desires, to desire the grace of Christ … it will bring with it heauen and eternall happin… … And that in vaine expect or hope we for, vnlesse he be our Lord, and we become his seruants.

p. 208The word, Amen, signifieth not onelyonly his sincere desire, that what he wisheth vntounto them may accordingly befall them; but his faith also and assurance that they should certainly enjoy it. Which minde let vsus beare also toward all those, whom we see to be well giuen and to embrace the true worship of GOD prescribed by CHRIST.

FINIS.

End of the text · William Bradshaw, A Plain and Pithy Exposition of 2 Thessalonians (1620)