grace already received Luk. 15. 28 29. such may be their undervaluing of others Act. 21. 28 29. provoking the Lord to withdraw his influence in a good measure from them Luk. 18. 14. and such may be the edge of zeal in new beginners Gal. 5. 7. and the fresh sense of mercy newly received by them Gal. 4. 15. occasioning the Lords dispensing more of his special influence to them Jer. 2. 2 3. that the former may be far out-stripped as to growth in grace by the latter and those who were last may become first for though some of them at least in Macedonia namely the Church at Philippi Act. 16. 12. with 17. were converted to Christ before the Thessalonians yet in a short space the Thessalonians became ensamples unto all who believed in Macedonia and Achaia 3. Though there should be an holy emulation and strife among Christians who can advance in the way of piety with greatest diligence Heb. 10. 24. yet those who are outstriped would not yea need not be carnally emulous or envious at those who are before them seeing the progress of one is the benefit and advantage of another in so far as the outstripped Christian hath a new incitement and incouragement to duty from the example of those who are further advanced than he is for those Thessalonians having outstripped all who believed in Macedonia and Achaia became ensamples to them 4. It adds the more matter of commendation unto a Church when not only their external Church state being exactly framed according to the prescript of Gods word becometh an imitable pattern for other Churches besides but when also particular Church members do so walk in the practice of all Christian vertues and duties suitable unto that state as that each of them for the work of saving grace shining forth in them becomes a laudable pattern for others to follow for Paul commendeth the Thessalonians not so much from this that their whole Church in general was an ensample but almost all the members thereof were so many ensamples and lively patterns to be followed by others So that ye were not an ensample but ensamples 5. As the merciful Lord besides the word of truth pointing out the way of our duty hath thought it necessary to furnish us with the examples of others who have trod in the path of duty before us that so we may know our duty to be feazible seeing men subject to the like infirmities have already practised it James 5. 17. and the neglect of duty to be the more hazardous seeing all who have walked in the way of duty before us will be made use of as witnesses against us Heb. 11. 7. and 12. 1. So the same Lord hath thought it fit to provide us with variety of such examples whereof some are more some less eminent that they who are discouraged to follow eminent examples as despairing ever to come near their copy may take unto them courage and heart to imitate those whose examples were of lesser note and magnitude for not only Christ and the Apostles were patterns to be imitated by those of Macedonia and Achaia as well as by those of Thessalonica v. 6. but the Thessalonians also are held forth for ensamples to them ye were ensamples to all that believe c. Ver. 8. For from you sounded out the word of the Lord not only in Macedonia and Achaia but also in every place your faith to God-ward is spread abroad so that we need not to speak any thing In this Verse he doth first clear what he spoke v. 7. by shewing how they became such imitable patterns to their nearest Neighbours to wit because the Gospel here called the word of the Lord as being revealed by him and having the Lord Christ for the main subject whereof it treateth 1 Cor. 2. 2. because I say the Gospel was propagated by them and sounded out from them as with the noise of a Trumpet for the word in the original beareth so much towards those Regions which must not be understood of the first publishing of the Gospel in those places it being clear that the Gospel was Preached at least in Philippi by Paul himself before that time Act. 16. 12. but of a reiterated report of it which made the Gospel in a manner fresh and new unto them because of these excellent effects wrought upon the Thessalonians by it and reported of joyntly with it which report as it seemeth was carryed by those of Thessalonica who did usually traffick and keep commerce in those Regions Next he doth further amplifie what he mentioned of the fruits of the Gospel among them v. 6. from that general fame of their eminency in grace and especially in the grace of faith in God which was spread abroad beyond the confines of their nearest neighbours in Regions where they themselves had no commerce yea in every place to wit where Paul did travel as the last clause of the verse doth clear where he sheweth the fame of their graces was such in all these places that there was no necessity for him to speak any thing as to the giving of information they were already made so notorious unto all Doct. 1. It is the duty of all who live where the Gospel is preached to carry a good report of Christ and the Gospel both by their word and work into all places where they do resort if so they may thereby allure others with whom they converse to think well of Christ and embrace the Gospel which maketh an offer of him for the publishing of the Gospel in Macedonia and Achaia here spoken of was chiefly by means of such Thessalonians as did trâ—ffick in those places for from you sounded out the Word of the Lord. 2. There is not any one thing which maketh the Gospel sound louder the sound of it to be heard better and its offer embraced more readily than when a sound profession is beautified adorned and seconded by sober sincere painful and conscientious practice for it was such a profession seconded with such a practice in these of Thessalonica which made the Gospel sound from them in Macedonia and Achaia The word signifies to sound shrill and far as with the noise of a Trumpet or voice of a Lyon-herauld 3. It tendeth much for giving credit to the Gospel far and near that great Cities and honourable personages do once receive it for Thessalonica was the chief City in all Macedonia where were many women of credit and note Act. 17. 4. and therefore upon their receiving the Gospel the word of the Lord did sound out in all Macedonia and Achaia 4. There is nothing more ordinary for God than to out-wit the Devil and his most witty instruments in so far as what is intended by them as the most probable mean to destroy the Gospel the Lord doth make it tend to the further spreading of it for therefore doubtless did Satan and his instruments raise so hot a persecution against the Gospel in Thessalonica
an account both how God did countenance his Ministry among them Ver. 9. and of the saving fruits thereof towards them to wit the work of their Conversion and the sincer it 〈…〉 that work evidencing it self in a twofold fruit of their Conversion 1. Their doing service to God Ver. 9. 2. Their hopeful expectation of Christs second coming Ver. 10. Ver. 1. PAul and Silvanus and Timotheus unto the Church of the Thessalonians which is in God the Father and in the Lord Jesus Christ Grace be unto you and peace from God our Father and the Lord Jesus Christ. IN this Verse is the Inscription declaring first who was the immediate Pen-man of the Holy Ghost in writing this Epistle to wit Paul together with the joynt asserters and approvers of the truths contained in it to wit two of his associates in the work of the Ministry while he was at Thessalonica Silvanus the same as it seemeth with Silas Acts 17. 4. and Timotheus an Evangelist 2 Tim. 4. 5. and of great reputation in this Church Chap. 3. 2 6. Secondly to whom the Epistle was directed who are described from their spiritual state they were a Church called from the World and Idols to serve the true and living-God Ver. 9. from the place of their habitation at Thessalonica and their relation to God the Father and to Christ the Son in whom they are said to be because of their worshipping of and union with God in Christ whereby the true Church is distinguished from Heathens and Jews an union I say either external in all visible Church members or internal also in real believers See upon Phil. 1. 1. doct 6. Thirdly The Apostles usual salutation or comprecation whereby he prayeth for Grace and Peace unto them See these words explained upon the former Epistle Besides what hath been observed already upon the inscriptions of the former Epistles Learn 1. It is the duty of Christs Ministers not only to endeavour seriously that a people turn from Idols to God and that a Church of Christ be set up among them but also to take notice how the work of God doth afterwards thrive with them what obstructions are in the way of their progress and how they may be useful for removing these obstructions and promoving the work of Grace among them and to lay out themselves to the utmost accordingly and this whether they be present with them or absent from them for Paul having by the help of Silvanus and Timotheus planted a Church among the Thessalonians did perform the prenamed duties afterwards even when he was absent from them as appears by the inscription of this Epistle Paul unto the Church of the Thessalonians 2. A Minister of Christ is not alwaies or ordinarily to inculcate his own Ministerial dignity and authority upon the people except when it is evident that his so doing may contribute to advance his masters work lest otherwise his hearers judge him a man vain-glorious and arrogant as seeming to be much delighted in reiterating that often which tends to set forth his own praise 2 Cor. 3. 1. For because as it seemeth this Church did not question Paul's Apostolical authority therefore he doth not assert it nor design himself by it as he did to other Churches Paul unto the Church c. 3. The Spirit of the Lord in Christs Ministers makes them of such an humble condescending temper in order to their gaining ground upon the Lords people as they will not stand to stoop somewhat below what they are and to make use of all lawful means and helps which may serve to procure respect unto their message among the people even of such as are below themselves and whereof they have no need except in order to that end For though Paul's Apostolick authority was sufficient in it self to commend the following truths unto the Church of God Gal. 5. 2. yet because his two Associates had great weight among the Thessalonians he doth join them to himself though far inferiour to himself that by all means he might procure the more respect unto his doctrine Paul and Silvanus and Timotheus unto the Church 4. It is but small advantage unto a people or society that they bear the name of a Church except they have the marks and characters of a true Church whereof this is one that they worship the unity of the God-head in plurality of persons and acknowledge Jesus Christ the second person in his mediatory office and that by our union with him we come to be one with the Father For all this is implyed while they are said to be in God the Father and in the Lord Jesus Christ whereby he doth distinguish them from all false Churches whether of Pagans who are not in God but in Idols or of Jews who worship not a Trinity nor God in Christ Which is in God the Father and in the Lord Jesus Christ. 5. Even these who have obtained grace and favour from God have yet need of more grace for preserving them in that state of Grace wherein they are Rom. 14. 4. for encreasing the sense and manifestation of it Psal. 51. 8 12. for pardoning and subduing these evils which otherwise might provoke the Lord to withdraw it 1 Joh. 2. 1. and for enabling them to grow in the graces of his Spirit that they may in some measure walk suitable to his grace and favour Joh. 15. 2. 8. For Paul wisheth for grace even to these Thessalonians a great part of whom were in a state of grace and favour already Grace be unt you 6. The Lords Ministers in the entrance of their labours towards a people would endeavour to have their own hearts really affected with enlarged desires after the peoples good both spiritual and temporal that all their pains taken among them flowing from this fountain and not from base carnal and selfish motives 1 Pet. 5. 2. may be the more acceptable to God 1 Pet. 5. 4. pleasant and easie to themselves as flowing from an inward principle 2 Cor. 12. 15. more blessed of God for gaining ground upon the people Chap. 2. ver 7 8 with 13. and the more heartily entertained and accepted of by them especially when these inlarged desires of Ministers towards their good are made known unto them Gal. 4. 13 14 15. For therefore doth our Apostle not only labour to get his heart so affected but ordinarily in the entry of his Epistles maketh so much known unto those to whom he writes Grace be unto you and Peace c. Ver. 2. We give thanks to God alwaies for you all making mention of you in our prayers The Apostles scope being to excite those Thessalonians unto constancy in the Faith and Doctrine of the Gospel he doth for this end make known the good esteem which he and his associates had of them in so far as they did alwaies that is in all their immediate addresses to God make conscience 1. Of thanksgiving to God for them all to wit because of the
chap. 2. 14. because they thought the noise of that ill usage which the Gospel did meet with in that prime City spreading far and near would scare others from embracing it and yet the Lord makes the very same thing to wit the spreading report of the cruelty of persecutors together with the report of constancy in believers a mean of spreading the Gospel far and near In every place saith he your faith to God-ward is spread abroad 5. Though the grace of faith be rooted in the heart and cannot be immediately seen yet whereever it is it cannot long be hid but needs must discover it self by the external fruits which follow upon it and flow from it for the fame of their faith did spread abroad by manifesting it self in its fruits 6. The Lord doth give a name for faith and piety beyond others unto some in mercy that thereby they may be the more ingaged unto perseverance and constancy and so to walk answerably unto their name as knowing that the more famous they are the more will be expected from them for he mentioneth this of the general fame that was spread of their graces in all the Churches as a strong motive unto constancy which as I shew is the scope of all his purpose in the first part of the Epistle 7. It is a piece of a Ministers duty in relation to his flock as to press conscience making of duty upon them 1 Tim. 6. 17. rebuke them sometimes sharply Tit. 1. 13. yea and to complain of them both to God and man for palpable neglect of duty Isa. 49. 4. So to commend them also unto others even to strangers for the good that is in them that thereby they themselves may be the more incouraged in their duty Chap. 4. 9 10. and others provoked to follow them in that which is so praise-worthy 2 Cor. 9. 2. And that God the Author of all good James 1. 17. may hereby get glory 2 Cor. 8. 16 c. for while Paul sheweth he had not need to speak any thing to the commendation of the Thessalonians their fame was spread so generally among the Churches he implyeth it was his usual way whereever he came to commend the graces of God in such among whom his Ministry had been effectual Ver. 9. For they themselves shew of us what manner of entring in we had unto you and how ye turned from God to Idols to serve the living and true God Paul doth here make the truth of what he presently spoke appear That the fame and report of their graces was so generally spread in all places that he needed not speak any thing to their commendation And he makes it appear from this that they themselves that is the forraign Churches among whom he conversed were able to give him a perfect account of the Gospels progress among the Thessalonians and more particularly they did give him an account of two things The first relates to Paul himself and his associates to wit what manner of entrance they had to Thessalonica whereby he doth not mean that either they had entred that City or were received by it in any great pomp or worldly state The History Act. 17. 1 c. sheweth the contrary But he thereby expresseth their own ministerial carriage and the Lords countenancing of their Ministry among that people spoken of briefly v. 5. and more largely Chap. 2. v. 1. to 13. The second thing whereof those forraign Churches did give Paul an account relateth to the Thessalonians and the fruit of Pauls Ministry among them to wit 1. Of the work of their conversion and turning unto God from their Idols or false Gods whom they did formerly worship which work of turning to God consists in the exercise of faith and repentance as appears from Isa. 55. 2. with 7. where coming to God forsaking of sinful wayes turning to the Lord are spoken of as expressing pieces and parts of one and the same thing 2. Of the sincerity of this work evidencing it self in a twofold end or fruit of their conversion the first whereof is in this verse to wit their doing service to God set forth by two epithets to distinguish him from Idols 1. He is the living God who hath life in himself Joh. 1. 4. and is the author and preserver of life unto others Act. 17. 28. in opposition to their dumb and lifeless Idols as Sun Moon and Stars which the Gentiles worshipped Psal. 135. 13 c. Next he is the true God The word in the Original doth not so much express his fidelity and that truth which he sheweth in performing what he speaketh In which respect he is also the true God Mat. 5. 18. as the truth of his being and nature he is really and truly God in opposition to another sort of Heathen Idols which though they were not lifeless as the former but possible men or spirits yet they were not true or really Gods but by nature no Gods Gal. 4. 8. Doct. 1. It is the duty of Christians to inform themselves so far as possibly and conveniently they may how the work of God doth thrive in forraign Churches as being members of the same body 1 Cor. 10. 17. and that thereby they may have matter of rejoycing in God Chap. 3. 6 7. and imitation for themselves 2 Cor. 9. 2. when things go well and of fellow-feeling with Christs afflicted members Heb. 13. 3. and wrestling with God on their behalf Heb. 13. 18 19. when it is otherwayes for believers far and near had informed themselves so well of the state of the Church at Thessalonica that they were able to give Paul an account of it for they themselves shew of us saith he 2. It is the duty of Christians not enviously to suppress but cheerfully to publish the deserved commendation of others and the praise of Gods glorious grace manifested to them beyond their neighbours even though we should thereby seem to darken our own reputation being compared with theirs for so did these other Churches cheerfully publish the deserved praises of the Thessalonians They themselves shew of us The word signifies to declare a thing boldly freely and with good will as Ambassadours do return their answer from forraign States 3. Whatever praise-worthy grace is among the Lords people it is ordinarily conveyed unto them from the Lord by means of a publick Ministry so that a people cannot well be commended except the Minister whom God hath made instrumental for their good be in some respect commended also And therefore for a people to boast of their graces received and to trample underfoot the reputation of a faithful Ministry by whose means they were bestowed is most absurd and in point of reason inconsistent for those believers being to set forth the praises of the Church at Thessalonica begin with the commendation of Paul and his associates who were their Ministers and by whose means they were converted They shew what manner of entring in we had unto you and
thoughts of themselves arising from their great success 2 Cor. 12. 7. for Paul did suffer much and was shamefully intreated at Philippi immediately after he had erected a Throne and Church for Christ in that place Act. 16. 12. with 19. 4. Where Grace is lively and vigorous or where habitual grace is quickned by present influence from God and when duty is sweetned by the faith of an interest in God who doth enjoyn it afflictions crosses and sufferings for well doing will be so far from quenching zeal that they will rather inflame it for though Paul had suffered much before in Philippi yet he was bold to Preach at Thessalonica being assisted by God and having his interest in God as his own made clear which is pointed at in the expression we were bold in our God 5. A Minister or any other should so commend himself and the good that is in him or done by him when necessity puts him to it 2 Cor. 12. 11. as that he make the result of all to be his ascribing the praise and glory of all unto God for Paul doth so commend his own courage and boldness as he gives God the praise of it we were bold in our God or by the help and assistance of our God 6. Trouble and tryal bypast doth not exempt from trouble in time to come Every new duty almost is attended with some new tryal and difficulty See the reasons upon Doct. 3. for though Paul had suffered much a little before at Philippi yet he meets with new troubles here to speak unto you the Gospel of God with much contention Ver. 3. For our exhortation was not of deceit nor of uncleanness nor in guile He adds a second argument to prove his entrance was not in vain mainly as to the second thing I shewed was pointed at by that expression to wit that he did not discharge the imployment of Preaching the Gospel among them perfunctoriously or in a vain shew as seeming to do much but in effect doing nothing And that his entrance was not so in vain he proveth both from the sincerity of the doctrine preached and of his own heart in Preaching it where first he calls his Preaching of the Gospel his exhortation not only because his doctrine was consolatory to the afflicted for the word signifieth also consolation but also and mainly because all his Preaching did end in pithy application by exhorting them earnestly humbly and affectionately as the word also doth bear to cleave and walâ— according to the truths whether doctrinal or practical which were delivered by himâ— Next he removes from his Preaching three opposites of sincerity the first two whereof point at the sincerity and incorruptness of his doctrine 1. It was not of deceit or of insnaring and seducing errour as the word signifieth that is It was not fitted to the corrupt opinions of men as the Preaching of the false Apostles was who mingled the Law with the Gospel to eschew the hatred of the Jews Gal. 5. 11. 2. It was not of uncleanness that is it was not fitted to countenance men in their vice and filthy lusts as the preaching of the false Apostles was Jude v. 10 c. The third doth point at the sincerity of his own heart in Preaching his exhortation was not in guile that is he did not deceitfully seek his own worldly advantage from them under a pretext of seeking Gods glory in their salvation as he more fully declares v. 5 6. Doct. 1. It is sincerity and faithfulness in a Ministers carriage that breeds him much trouble strife and suffering from his carnal hearers who cannot well comport with Ministers except they so preach as to please their humour for the purpose of this verse holding forth Pauls sincerity may be lookt upon as the occasion of his trouble spoken of v. 2. for our exhortation was not of deceit 2. The most effectual way to convince others of sin who are guilty or at least to render them inexcusable is to make our carriage reprove them by holding forth in our life and practice a lively coppy of such vertues as are contrary to their vices The voice of a mans work doth pass further than of his word for it may be very probably conceived that the Apostle in avowing his sincerity and purging himself of the vices mentioned here and in the verses following hath an eye to the false teachers who were guilty of these evils and whom he doth hereby reprove for our exhortation was not of deceit 3. It 's inexcusable boldness daring presumption and such as argues him who is guilty of it an unsincere rotten-hearted hypocrite when a man doth purposely wrest the word of truth to give some seeming countenance unto the erroneous opinions or loose licentious practises of such whose hatred he would decline and whose favour he would gain for to prove that his entrance was not in vain or his carriage was not unsincere he saith his exhortation was not of deceit or of uncleanness implying if it had been so he would have been a gross hypocrite 4. When a man doth bend his wit to patronize errour in opinion he will at last prove no great unfriend but a secret favourer of profanity and vice for so much is implyed that if his exhortation had been of deceit it would have been of uncleanness also 5. It is not sufficient that a Minister do not wrest truth but Preach the sincere word without mixture except he also Preach it sincerely with a single eye to Gods honour and the salvation of his people without any allowed to-look towards base or by-ends for Paul thinks it not enough to remove corruptness from his doctrine except he also purge himself of insincerity in the delivery of it while he saith not in guile Ver. 4. But as we were allowed of God to be put in trust with the Gospel even so we speak not as pleasing men but God who trieth our hearts The Apostle having removed from himself the opposites of sincerity v. 3. doth here positively affirm that his behaviour in his Ministry was sincere whereof he gives this one instance That his design in Preaching and in all the other pieces of his Ministerial employment was never to please the sinful humours of men but to approve himself unto God and to be approved of him And he gives two reasons inducing him thereto 1. The consideration of that rich favour and the conscience of that great trust put on him by God who having allowed him or approved and judged him fit as the word signifieth did intrust him with the Gospel or concredit the publick dispensing of it unto him 2. The consideration of Gods omniscience who knows the heart Jer. 17. 10. makes enquiry into the heart and passeth sentence upon men according to their heart 1 Sam. 16. 27. Doct. 1. The sin of man-pleasing cannot stand with sincerity and pleasing of God in any man and least of all in a Minister See in what respects a
more for the more that Paul was stopped from coming to them he endeavoured the more abundantly to see their face with great desire Ver. 18. Wherefore we would have come unto you even I Paul once and again but Satan hindred us He excuseth his absence secondly and doth further acquaint them with his solicitous care of them by shewing first that he and his associates in whose name he doth write all along but it seems especially he himself not only desir'd and purposed to give them a visit but also did once and again that is divers times enterprise to fulfil his purpose for the word rendred we would must be taken for such an enterprize and not for a naked desire seeing he had such a desire always and not only once and again and secondly by shewing that Satan had hindred him to fulfil his enterprize either by stirring up some to lay snares for him in the way as Act. 23. 12 c. or by raising new troubles in other Churches which required Pauls presence Doct. 1. It doth not sufficiently assoile a man of neglect of duty that he hath had some desire after it and purposes to set about it except those desires and purposes have been seconded by active and resolute enterprizes to get them fulfilled and performed for Pauls desires and purposes were followed with such enterprizes wherefore we would have come unto you 2. Neither will it yet assoile him that he hath once set about his duty and upon the first discovery of an impediment and hinderance presently retired and cast by all further care of it But where there is a fervent and honest desire after duty there should be a renewing of enterprizes and endeavours even after many disappointments until either their desire be fulfilled or at least it be made to appear that the Lord hath otherwayes determined 1 Sam. 16. 1. compared with 4. for Paul thinks it not sufficient to excuse his not coming from this only that he had a fervent desire and accordingly had enterprized once to come but addeth we would have come to you once and again that is often 3. The Lord for good and wise reasons may suffer his people so far to engage in a business as once and again to enterprize it having cleared their way for doing so much and yet having tryed their obedience in that far afterwards cast in or suffer to be cast in some invincible stop or let to mar them from throughing it In which case he accepts the will for the deed and a serious enterprize for full performance 1 King 8. 18 19. for the Lord did clear Pauls way to attempt a Voyage to Thessalonica often and yet permitted Satan to lay in a stop we would have come once and again but Satan hindred us 4. It is the duty of Saints to surcease from that which otherwayes were a duty when God doth call them to surcease from it and consequently for the time doth make it no duty either by giving them other more necessary work or by making some inevitable hazard to their own life appear in that work without any advantage but with much prejudice to Religion and the work of God for Paul upon Satan his casting in through Gods permission some one or both of those impediments he delayes his Voyage to Thessalonica which otherwayes was a duty we would have come once and again but Satan hindred us 5. As the Child of God can no sooner enterprize that which is really good but usually he doth as soon meet with some impediment So whoever be the means or instruments for impeding us in the way of duty the Devil himself through Gods permission is the prime Author of that woful work and all others do but fight under his Banner for though other means were doubtless accessary to Pauls stay yet Satan hindred us saith he 6. When once the Godly are by Satans craft or malice disjoyned or separate whether in place affection or judgement the same Satan doth bend his wit to hinder their re-uniting and meeting together again in one So great an enemy is he to that rich advantage which may be attained in and by the Communion of Saints for saith Paul we would have come unto you but Satan hindred us Ver. 19. For what is our hope or joy or crown of rejoycing are not even ye in the presence of our Lord Jesus Christ at his coming He doth here give a reason of his desire purpose and frequently reiterated attempt to come and see them and thereby doth also shew how highly he esteemed of them while by proponing a question to shew how pathetick he was in his affection to them and by answering it himself he declareth 1. They were his hope Christ is indeed the only ground and foundation of our hope 1 Tim. 1. 1. by whose merit and intercession we expect to obtain the good thing hoped for chap. 5. 9 10. but they were only a strengthning incouragement to his hope in so far as their conversion by his Ministry was a speaking evidence among other things of his right to the promised reward of glory Dan. 12. 3. And 2. in the same sense he calleth them his joy because Gods goodness to them and bestowed on them by the means of his Ministry did already in part and was more fully afterwards in Heaven to furnish him with matter of joy in God And 3. his Crown or Ornament and a crown of rejoycing or of glorious boasting for which he had matter of glorying in Christ and eternal rejoycing and glory was to be freely recompensed to him by God See 2 Tim. 4. 8. And therefore in his answer to the question he sheweth they were to be all those unto him not so much in this life as at Christs second coming in the great day whose sight and presence then should make the Thessalonians to be that to Paul which he expected from them Doct. 1. As we ought to speak and think of Heaven and glory not drily and warshly but with an open mouth and inlarged heart thereby to testifie unto our selves or others that we believe the reality of what Scripture speaketh to that purpose So the more we think and speak of that subject as we ought our faith and sense thereof will grow and rise by degrees unto a greater height for Paul speaking of that Heavenly glory speaks affectionately of it and his speech concerning it doth rise by degrees while he mentioneth it first under the name of hope next of joy thirdly of a crown of rejoycing For what is our hope or joy or crown of rejoycing 2. A faithful Minister doth take an argument for his present or future rejoycing not so much from the worth or dignity of the office it self as from the blessing of God upon the faithful imploying of his talents in that office for Paul doth promise unto himself matter of joy and rejoycing not from this that he was an Apostle or Minister but that they were gained to God
by his Ministry for what is our hope or joy or crown of rejoycing are not even ye 3. Though unregenerate men be sometimes made use of by God as Ministers for converting of sinners Mat. 7. 22. who already have their reward because they do all they do to be seen of men Matth. 6. 2. yet when a Minister hath first made sure his own right to Heaven through the blood of Christ he may expect that the more his labours have been blessed of God for converting souls he shall have the more of joy and glory at Christs second coming for Paul affirmeth that they as being converted by his Ministry should bring some accession to his joy and rejoycing then while he saith are not even ye in the presence of our Lord Jesus Christ at his coming 4. As a Minister may sometimes lawfully commend the good he seeth in people so he should beware lest he so commend them as to flatter them or cry them up as singular and above others who are equally deserving for the Apostle in commending them as those by whom he should have matter of joy saith are not even ye the word may read are not also ye to wit as other Churches so that he doth not make them singular 5. It is the presence of Christ a sight of him and of interest in him by faith or sense which maketh the presence of our graces or of any good done by us to afford us matter of comfort joy or boasting seeing it is he alone in whom the imperfection of our good are covered 1 Cor. 1. 30. and by whom that wrath and curse which would have spoiled our mirth eternally is quite removed Gal. 6. 13. for he implyeth it would be Christs presence which should make them his joy and crown while he saith are not even ye in the presence of our Lord Jesus Christ at his second coming 6. Though the Lord Christ doth manifest himself in some measure unto his own while they are here on earth Joh. 14. 23. yet the full and through discovery of him is reserved until his second coming we see him now but through a glass but then face to face with such a sight as shall make us throughly like him 1 Joh. 3. 2. even our vile bodies shall be transformed by him and made like his own most glorious body Phil. 3. 21. for he conjoyneth Christs presence and his second coming because his presence shall shine most brightly then are not even ye in the presence of our Lord Jesus Christ at his second coming Ver. 20. For ye are our glory and joy He repeats with an asseveration what he presently shewed they would serve for unto him at Christs second coming and this to declare both the certainty of the thing in it self and the perswasion which he had of it while he saith for or truly as the word is sometime rendred ye are our glory and joy Hence Learn our faith and hope of interest in glory when it is attained and especially when it is accompanyed with some foretastings of the sweetness of it should be not only once but frequently reacted and avowed hereby to assure our hearts the more that our faith is real and no delusion and consequently to fit us for rejecting all contrary tentations when we shall be assaulted with them afterwards for Paul doth again rejoycingly repeat the confidence he had of joy and glory at Christ second coming while he saith Truly ye are our glory and joy CHAP. III. IN the first part of this Chapter he doth further excuse his long absence from that signal evidence of his affection v. 1. in sending Timotheus to confirm and comfort them v. 2. and having taken occasion hence to speak somewhat for their establishment against fainting under affliction because affliction is the common lot of the Godly v. 3. and he had forewarned them of all which had yet come v. 4. he repeateth what he spoke of his sending Timotheus to prevent their defection v. 5. In the second part of the Chapter he doth further conyince them of his ardent affection towards them by shewing what good tydings Timotheus had returned from them v. 6. and what effects they had produced in him as comfort v. 7 8. great joy v. 9. with assiduous and earnest prayer to God on their behalf v. 10. In the third part of the Chapter he breaks forth in a fervent prayer to God for them seeking 1. A successful journey toward them v. 11. 2. Growth and increase in the grace of love v. 12. 3. Establishment in holiness with the pacifying of their hearts and consciences v. 13. Ver. 1. WHerefore when we could no longer forbear we thought it good to be left at Athens alone The Apostle being yet further to excuse his long absence from them and joyntly therewith to express that solicitous care which he had of them by his sending Timotheus unto them he doth first in this verse express the cause inwardly moving him to send him to wit his fervent affection towards them which was such that when he could not longer forbear or as the word signifieth endure and suffer to wit the heavy weight of his earnest desire to see them and of his perplexing fear concerning them he thought good or as the word doth signifie had an unexpressible affection rather to be left alone in the midst of all his tribulations at Athens whither he was driven out of Berea by the fury of the Jews Act. 17. 15. than that they should be longer destitute of one to supply his absence among them in their great need and hazard whereby he did prefer their good in a manner to his own Doct. 1. Though the hypocritical desires of wicked men after good are easily quenched at the first appearance of real or apprehended difficulties Prov. 26. 13. yet the sincere desires of the Godly are not so but the more they are opposed they are the more inflamed and prove the more vehement for Pauls sincere desire to see the Thessalonians grew so vehement that he could not longer bear or endure the weight of it and that because it was opposed chap. 2. v. 18. as it appears by the illative particle wherefore wherefore when we could not longer forbear 2. There can be no more pressing weight upon an holy heart than strong convictions of a duty necessary to be gone about by him for the Churches good and the Lords seeming to stand in his way and to keep him up from the performance of it This is such a weight that though the tender Christian may stand under it for a time yet what through fear of some controversie which the Lord by crossing him may be pursuing against him Numb 20. 12. with Deut. 3. 25 26. and what through grief for Gods dishonour and the Churches hurt by reason that the duty lyeth undone 1 Cor. 4. 18 19. it proveth almost insupportable at length And where it is thus it argueth a tender frame of heart for Paul being
convinced it was his duty to visit this Church and being long impeded from it doth look upon his disappointment as an unsupportable weight when we could not longer forbear or endure and bear this weight 3. Holy submission and patience under cross dispensations by which the Child of God is retarded in the way of duty do no way abolish but are well consistent with a fervent desire and earnest endeavour by all lawful means to prosecute that duty wherein he is crossed Submission indeed removeth fretting impatience Act. 21. 14. but it quickneth holy desires and diligence for Paul who as he reverenced God in all cross dispensations Phil. 4. 11. and so doubtless also in this doth yet use his utmost diligence to compass the duty wherein he was crossed and for that end he thought good to be left at Athens alone by sending Timotheus to supply his absence 4. Where there is love unfeigned and a sincere desire after the Churches good it will make the man indued with it postpone his own good and comfort unto theirs to wit his own temporal good to their spiritual 1 Cor. 8. 18. yea his own conveniency to their necessity both in things temporal and spiritual as here Pauls sincere and ardent affection to their good made him spoile himself of all good company and willing to be left at Athens alone 5. As in all duties so especially in duties of kindness to Christs afflicted members it is not so much to be attended what we do as from what inward principle we are acted And particularly the more of cheerfulness and hearty affection goeth along with our duty it is the more praise-worthy and accepted both by God and man and where there is sincere love what will it make a man not do endure or cheerfully suffer for the good of the party loved for Pauls love to them made him cheerfully and willingly deprive himself of all good company for their sake and the worth and acceptableness of what he did for them lyeth in this that he did it willingly we thought good saith he or had an eager affection and good will to be left at Athens alone Ver. 2. And sent Timotheus our brother and minister of God and our fellow labourer in the Gospel of Christ to establish you and to comfort you concerning your faith He doth next shew what his fervent affection had moved him to do for them and for what end he did it He had sent Timotheus unto them and that he might shew his respect to them in the worth of him whom he had sent he doth commend Timotheus from three Epithetes as being first a brother the usual epithete of Christians Act. 11. 29. because they are born of God John 13. their one Father in Christ Eph. 4. 6. 2. A minister of God because of his office to Preach the Gospel 2 Tim. 4. 2. 3. Pauls fellow-labourer because he was his joynt-collegue in the Gospel that is in Preaching the Gospel And the end why he did then send him was first to confirm or underprop them as the word signifieth to wit lest they had been either drawn from the truth by deceitful reasonings Col. 2. 8. or driven from it by force of persecution Matth. 10. 22. Secondly to comfort them the word signifieth both to exhort and comfort and he was sent for both not only to comfort them under their sad sufferings but also to exhort them unto constancy notwithstanding of them Now the thing which he was mainly to confirm them in and by exhortation to press upon them is their faith that is their firm assent and adhering to the truths of the Gospel Doct. 1. Holy desire and fervent love to duty is most ingenious and witty to find out wayes for discharging the duty even when all ordinary access to it doth seem to be obstructed for love and desire in Paul to confirm and comfort these Thessalonians in their need makes him find out a way to do that by another which he could no wayes do himself And sent Timotheus to establish you 2. Church-guides or judicatories who are charged with the oversight of several Congregations where they cannot in person officiate themselves are not exonered by sending forth unto the Lords Vineyard any who may be had except they employ the fittest and such of whom there are grounds of hope that through the Lords help he may carry on the work for which he is sent for Paul not being able to go himself sends not every one but a man every way fitted for the work even Timotheus a brother c. 3. As Ministers especially they who are of elder standing and best known in the Church are bound to give their deserved testimony unto others of the Lords servants for gaining them respect and credit among the people of their charge So then is a Minister sufficiently qualified and worthy to be commended as a compleat Minister when first he is a man in all appearance truly pious for Paul commendeth Timothy from this he was a brother 2. When he is painful and laborious about his masters work Timotheus was a labourer 3. When he is a lover of unity and entertaineth peace with others of his masters servants striving to work with them Phil. 1. 27. and not against them in a way of his own separate from them Timotheus was a fellow-labourer And 4. When he is a lover of truth as well as of peace and studyeth unity but in so far as it thwareth not with vertue for he is commended as a fellow-labourer in the Gospel of Christ. Doct. 4. The office of an Evangelist among other things see upon Eph. 4. 11. was to confirm and establish in the faith those Churches which the Apostles had already planted for Timotheus an Evangelist 2 Tim. 4. 5. was sent by Paul to comfirm and establish this Church in the faith 5. Such is Satans enmity against the grace of faith and so many are his onsets what by one means what by another to brangle it Luk. 22. 31 32. as knowing therein the believers great strength doth lye 1 Joh. 5. 4. that even the strongest faith hath need of confirmation and establishment And it is the Godly mans wisdom and duty in trying times to have a special care to guard his faith as that grace which not only Satan striveth to shake most but also upon the stability whereof the safety strength and vigour of his other graces depend much for though Paul had praised their faith much chap. 1. 8. yet he sends here to confirm it and it especially more than any other of their graces to establish you concerning your faith saith he 6. A singular means for strengthning faith under sad afflictions and tryals is for Ministers to hold out and people to embrace those excellent comforts which the word of truth holds forth to the Lords people in suffering times Our standing at a distance from and questioning our interest in those do breed discouragement and terrour and thereby make
Lord hath employed him in such a worthy excellent work as the proclaiming of peace to rebels in Christs stead 2 Cor. 5. 20. the espousing of a bride to him 2 Cor. 11. 2. and the gaining of souls to God 1 Cor. 9. 22. and whatever esteem is given him from any other motive whether the dignity of his place eminency of his parts the affableness of his disposition or his easiness to receive satisfaction in the matter of his maintenance if it be not also and mainly upon the account of his work that esteem is not given which is due to a Minister of the Gospel for he will have them to esteem them for their works sake 4. As Christian peace and concord among societies is a nursing mother unto all other duties 1 Tim. 2. 2. so it tendeth in a special manner to make the work of the Ministry successful among a people while Ministers have thereby not only access but delight to be doing good among the people and people also to edifie one another and nothing marreth the good of a Ministry more than a Spirit of discord dissention and strife let loose either betwixt Pastor and people or betwixt people and people among themselves for therefore it seemeth immediately after he hath spoken of the duties both of Pastor and people he subjoyneth And be at peace among your selves Ver. 14. Now we exhort you brethren warn them that are unruly comfort the feeble-minded support the weak be patient toward all men He doth here press four duties which are so many further branches of sanctification and all of them belong both to people and Ministers to each in their own way See in doct 1. The first three are astricted to three sorts of persons for their object as first the unruly that is who as disorderly souldiers from which the word in the original is borrowed do transgress the order bounds and limits of their particular calling and station assigned them by God and especially such as neglect their own business and intrude themselves upon the affairs of others as the Apostle explains himself 2 Thes. 3. 11. and those are to be admonished that is minded of their duty yea and sharply rebuked for the neglect of it for that the admonition here required doth include so much is clear from 2 Thes. 2. 10 c. A second sort are the feeble-minded that is as appears from the remedy prescribed those who are so much dejected in mind with the sense of sin or with the feeling or fear of afflictions that they are ready to faint in the way of their duty Prov. 24. 10. and such are to be comforted or animated against their discouragements from â—uch grounds as the word of truth doth afford A third sort are the weak or infirm and this either in their Judgement through want of capacity or information Rom. 15. 1. or in practice who being otherwise tender in their walk are carryed aside in some one particular or other by a more than ordinary violence of some tentation Matth. 26. 69. And those are to be supported The word signifieth to underprop them as a beam doth the house to wit by bearing though not with their sins Gal. 2. 11. yet with their persons Eph. 4. 2. by tender yielding to them in the practice of things indifferent 1 Cor. 9. 20. by wise commending what appearance of good is in them Mat. 12. 20. and by clearing of their mistakes with calmness and diligence Act. 18. 25 26. The â—ourth duty is not astricted unto any one sort but extended unto all indifferently who are diseased either in body or mind and especially such as are troubled with any spiritual malady to wit the exercise of patience whereby it seemeth according to the present scope he enjoyneth continuance in the forementioned duties and others of the like nature without wearying much less hopeless surceasing 2 Tim. 2. 25. notwithstanding that success for a time be wanting Doct. 1. The visible Church of Christ is constitute not of Angels or Saints made perfect but men of sinful infirmities and those of several sorts in several persons and therefore the Church may be well compared to an Hospital full of sickly persons labouring under a great variety of spiritual diseases some under one sort some under another and consequently all of them fit objects upon which Jesus Christ the great Physitian of souls may exercise some one or other of his spiritual cures for Paul representeth this Church as such wherein some were unruly some feeble-minded and a third sort weak 2. The Lords Ministers and people may not on this prentence rent and separate from the society and fellowship of visible Churches but are to employ their skill and experience in things spiritual under Christ the great Physitian every one in his own place and station in administrating some suitable cure and remedy to the diseased members of Christs visible body as they may have access and opportunity â—or so doth Paul here enjoyn them not to separate from but to warn the unruly c. 3. As there is a great variety of spiritual distempers incident to several diseased patients and the disease of one is not the disease of all but almost every patient doth labour under his own distemper which is at least in some circumstances different from the disease of others So it concerneth those who would prove successful Physiâ—ians in curing the spiritual distempers of diseased Christians to be well acquainted with the temper of their Patient and the nature of his disease that they may the better know how to administer a suitable cure for he shews that there are some more unruly some feeble-minded some weak and implyeth that those who were to administer the prescribed cures should know the disease before they meddle with the cure warn the unruly c. 4. As Christ the great Physitian hath provided a great variety of spiritual cures and remedies answerable to the several distinct infirmities of his diseased people So every cure is not fitted or to be applyed by Christs servants unto all diseases otherwise they prove Physitians of no value and by a wrong application do make the malady worse But every disease must have its own proper cure for he enjoyns them to warn the unruly to comfort the feeble-minded to support the weak 5. Though every spiritual patient almost as said is hath his own distinct distemper yet there is one which is common almost unto all to wit a great unwillingness to admit of a suitable cure and no small difficulty to be wrought upon by it and this doth call for one common remedy unto all to wit patience and indesatigable diligence in Christians who are called to be Physitians one unto another be patient towards all men saith he Ver. 15. See that none render evil for evil unto any man but ever follow that which is good both among your selves and to all men The Apostle presseth in this verse another branch of sanctification and
to them of new to supply the continued want of his presence Paul to the Church of the Thessalonians 5. The Lords people and especially his publick instruments when marred and crossed in prosecuting some one or other expedient projected by them as tending much advance the Lords work ought not to fret or sit down discouraged but to consider wisely what other expedient the Lord in providence doth carve 〈◊〉 to be followed by them instead of that and without anxiety are to apply themselves unto it for Paul being hindred from coming to them without more ado doth reverence the Lord in his disappointment and betaketh himself to writing Paul unto the Church of the Thessalonians Ver. 3. We are bound to thank God alwayes for you brethren as it is meet because that your faith groweth exceedingly and the charity of every one of you all towards each other aboundeth The Apostles scope in this second part of the Chapter being to comfort those persecuted Thessalonians under their present sad sufferings thereby to confirm them the more in those truths for which they did suffer he propoundeth several grounds of consolation unto them The first whereof is the high esteem which he and his associates had of their graces which was testified in two things first his esteem of them and of Gods graces in them was such that he did Judge himself bound because of the meetness congruity and equity of the duty in several respects to make conscience of giving thanks to God for them and that alwayes in so far as there was alwayes a supply of new matter for this duty furnished unto him from them which he condescends upon in two particulars first their faith did grow exceedingly or overgrow and grow over-bounds to wit not the bounds prescribed by God but beyond what it was before yea and it may be the expectation which men had of them See how faith doth grow upon Col. 2. v. 7. doct 5. next their charity or love towards each other did abound and also grow and this in every one of them all without exception to wit so far as he in charity could judge being now at a distance and informed of their estate only by the favourable reports of others or of some among themselves See how charity doth increase and grow 1 Thes. 4. v. 10. doct 6. Learn further hence 1. As the Lord giveth sometimes way unto the rage and fury of men and Devils to trouble and persecute his dearest Saints for righteousness sake So it usually falleth out that the more they rage the less they gain their intent The more they stain the Churches outward beauty the more doth her inward beauty the sanctifying graces of Gods spirit and faith in Jesus Christ increase and grow for so was it with this persecuted and afflicted Church as the general scope of this part of the Chapter which is to comfort them under their sufferings doth imply and the following verse doth express and yet Paul affirmeth here their faith did grow exceedingly and their charity abound 2. However the Lord doth usually make his peoples graces to thrive best under a suffering lot as said is yet even then they do not want their own discouragements and faintings arising partly from the fear and feeling of their own weakness Job 6. 12. and partly from the remainders of unmortified corruption within them which make them incline to be weary of lying so long under such a sad and humbling exercise and therefore how thriving soever their case be otherwise they stand in no small need of consolation and encouragement for Paul supponeth so much while he sets himself to comfort this persecuted and thriving Church we are bound to thank God alwayes 3. It is a singular comfort and encouragement to a gracious soul under his saddest cross to know that the work of grace in him is not only in a vigorous case but also taken notice of by others and improved as an occasion of thanksgiving unto God from many 2 Cor. 1. 11. and it is the duty of Christians in order to that end so to take notice of and improve the growing graces of honest sufferers for Paul in order to the comfort and encouragement of this Church makes them know he took notice of their growth in grace and did improve it as a ground of thanksgiving we are bound to thank God alwayes for you brethren 4. A gracious humble heart doth for the most part so little please himself with his way of discharging duty to God and especially this sublime and Heavenly duty of thanksgiving and praise that he dare hardly say he doth discharge it as he ought but only acknowledge his obligation to discharge it with the equity and conveniency of it And so much ought to be acknowledged and avowed when little further can be attained for Paul doth not here say he did give thanks though doubtless he did so but only we are bound to thank God alwayes for you as it is meet 5. We ought so to comfort and encourage afflicted Christians by making them know how much we esteem what good is in them as that we do not thereby puff them up and make them conceit of what they have as if they had not received it from God for Paul doth thus guard the present consolation while he giveth God the praise of any good was in them and not themselves We are bound to thank God alwayes for you saith he 6. As God deserveth the thanks and praise of his peoples graces and not themselves and as the gracious receits of others do lay on a tye of thanksgiving to God upon us So we are not alwayes to conceal our conscience-making of this duty from the knowledge of others but ought to make it sometimes known though not to gain applause to our selves Matth. 6. 5. yet as for other ends so thereby to encourage those whom it concerns when their case doth otherwayes call for it for that Paul may encourage this afflicted and persecuted Church he doth make them know that he did alwayes give thanks to God for them because their faith grew exceedingly 7. Where there is a growth of saving grace in any there is not wanting sufficient ground of thanksgiving to God for them nor yet of comfort and encouragement unto themselves this alone being a sufficient evidence that all things work together for good unto them according to the promise Rom. 8. 28. for though this Church was otherwayes sore pressed with persecution yet Paul looks upon their growth in grace as matter of thanksgiving to God and of comfort to themselves because that your faith groweth exceedingly saith he 8. Then are Christians praise-worthy in themselves and for matter of praise to the Lord and of joy to his faithful servants who labour among them when according to their time and standing and the precious means under which they live their graces are upon the growing hand for since Paul hath written the former Epistle unto this Church
they had grown exceedingly and gone far beyond what themselves then were as appears from 1 Thes. 1. 3. where he only mentioneth their graces simply without any commendation to them for their growth but now he shews their faith had grown exceedingly And therefore is it that he gives thanks to God for them here and glorieth of them before the Churches v. 4. even because saith he your faith groweth exceedingly and your charity aboundeth 9. As the saving graces of faith and love admit of degrees and do not come to their height and perfection at the first So they increase and decrease grow and fade together in so far as faith being the cause of love Gal. 5 6. and love an evidence of faith 1 Joh. 3. 14. the vigor and decay of the one cannot choose but have some answerable influence upon the other for Paul sheweth they both did grow proportionably and together your faith saith he groweth exceedingly and your charity aboundeth 10. It is a sweet ingredient for comfort and encouragement to an afflicted suffering Church when Satan prevaileth not to make a wedge of their afflicted case or of any other thing to rent them asunder neither in opinion affection or practice but the more they are heated and persecuted by men the more do they cleave in love and affection flowing from faith one to another And it must of necessity prove a most uncomfortable addition to all their sufferings when it is otherwayes for Paul doth mention their abounding in love towards each other flowing from faith as that which might and doubtless did sweeten all their sufferings and yield them matter of comfort under them because saith he your faith and charity towards each other aboundeth 11. Our Judgement of the inward gracious estate of others ought to be swayed and ruled with charity which though it be not blind in passing judgement contrary to seen and pregnant evidences Titus 3. 16. yet it is not too suspicious where there is not clear ground 1 Cor. 13 5. and hopeth the best in things which are uncertain 1 Cor. 13 .7 for so did Paul being now at a distance from them and being informed of their estate by the favourable reports of those who came from them he doth without any further anxious enquiry judge of them all and every one of them without exception of any as truly gracious and abounding in charity towards all which he could not have done except he had in charity construed some known escapes among them to the better The charity of every one of you all towards each other aboundeth saith he Ver. 4. So that we our selves glory in you in the Churches of God for your patience and faith in all your persecutions and tribulations that ye endure Here is the second thing whereby his high esteem of them was testified which followed upon their forementioned abundant growth It weighed so with him that he himself a man of a sober discerning spirit far from flattery was constrained to glory of them that is to speak with a kind of holy boasting as the word taken in a good sense doth signifie to the recommendation of the grace of God wrought in them by Gods blessing upon his Ministry and to propound them to those other Churches of God among whom he gloried of them for a pattern to be imitated by them So that his gloriation and boasting was not in the flesh or in men which is forbidden Phil. 3. 3. 1 Cor. 3. 21. but in the Lord for it was not for things carnal but spiritual to wit their faith and patience the praise whereof he hath first ascribed unto God v. 3. and though some commendation did hereby accrease unto himself as to the Lords instrument for good to them 1 Cor. 9. 1. yet his great design herein is not to hunt after applause unto himself Gal. 1. 10. but to commend the Lord who had wrought by him 1 Cor. 15. 10. and to excite others to the imitation of those praise-worthy graces which were eminent in this Church 2 Cor. 8. v. 1 2 3. with 8. Now the matter of his boasting was as he himself doth next express first their patience or praise-worthy perseverance under the yoak of duty with the endurance of the cross for the word in the original implyeth both perseverance and endurance Next their faith or the exercise of that grace in all its branches under greatest difficulties both which graces are commended from the great opposition by which they were assaulted in their exercise what from multiplyed persecutions that is afflictions from men for righteousness sake Matth. 5. 10. and what from multiplyed tribulations that is any affliction whatsoever whether immediately or mediately from God all which they did with patience and confidence endure the word signifieth willingly to endure and suffer Matth. 17. 17. 1 Cor. 4. 12. Doct. 1. Though Christians should not be proud of any applause or esteem they have nor seek to have their graces made known for gaining esteem to themselves except it be in subserviency to the praise of God see upon Gal. 6. v. 4. doct 5. yet they ought to look upon it as an encouraging mercy when their name is savoury for good and their graces made known among the Lords people in so far as they themselves are thereby ingaged to walk answerably to their name 2 Cor. 9. 2. with 4. and are in better capacity to do good in their station unto those with whom their name is pretious 2 Cor. 8. 18 19. and God doth thereby get the more of praise for his goodness to them from many 2 Cor. 1. 11. and others also are incited to glorifie God by their example Matth. 5. 16. For in order to their encouragement and comfort he shews that their graces were made known by him to other Churches and they esteemed of for them accordingly while he saith So that we our selves glory in you in the Churches of God 2. Though we ought to endeavour so far as is possible to have our names savoury for good unto all 1 Pet. 2. 12. yet those among men unto whom we should study to approve our selves most and to carry a deserved commendation from are the sober and judicious Godly who hate dissimulation and flattery And whatever be our esteem with or commendation from fawning flatterers or the weak unsolid though otherwise pious discerners it can afford but small encouragement and comfort if those others have bad thoughts of us or stand by as neutrals for the encouragement propounded to them doth stand in this that Paul and his associates who were more eminently gracious did think so well of them So that we our selves glory in you saith he 3. A Ministers boasting and gloriation as to his flock and charge should not be in their multitude riches greatness or civilities towards himself nor yet simply in their high esteem of him for his abilities and graces but in the success of his pains among them and in the saving
way of his rising v. 6. which should keep him still at under until its removal v. 7. after which he would discover himself v. 8. In the fourth branch he foretelleth Antichrists ruine v 8. In the fifth he mentions the means and helps of his advancement to wit 1. Satans assistance 2. A faculty of working lying Miracles v. 9. and 3. Deceitful false doctrines v. 10 In the sixth he sets forth his success and describeth his subjects first from their eternal state they perish 2. From the cause of their perishing to wit their rejecting of truth v. 10. and their believing grossest untruths the Lord having given them up to the power of errour v. 11. Thirdly from the judgement following upon both the former sins v. 12. In the third part he confirms and comforts them against the power and terrour of this apostasie first from the certainty of their perseverance and salvation grounded upon their election v. 13. which he cleareth from their effectual calling v. 14. next by exhorting them to constancy in the doctrine received v. 15. Lastly by praying to God for them that he would comfort and establish them v. 16 17. Ver. 1. NOw we beseech you brethren by the coming of our Lord Jesus Christ and by our gathering together unto him The Apostle being to establish these Thessalonians in the truths against a spreading errour concerning the time of Christ second coming which is expressed v 2. doth first in order to that end beseech them lovingly and meekly as brethren 2. He enforceth the exhortation or rather the disswasive with a kind of religious adjuration by Christs second coming about which the present errour was and by their gathering together unto him to wit at the last day when all the elect shall be fully gathered from the four winds Mat. 24. 31. and caught up to meet the Lord in the air 1 Thes. 4. 17. So that he doth in effect obtest them that as they would have comfort at Christs second coming and partake of that glory which the elect being gathered together shall receive from him then 1 Thes. 4 17. so they would obey the present exhortation and keep themselves at a distance from the following errour Doct. 1. The spirit of errour is so far from being banished and put to silence by the Churches afflictions and weighty sufferings that it sometimes takes occasion from those to rage the more among a people who being wearied with the cross have oft an open ear to receive whatsoever it is whether truth or errour which promiseth most of present ease and of a speedy delivery from their present strait for though this Church was presently under a suffering lot chap. 1. 4. yet this errour which did maintain that Christ was presently to come and put an end to trouble at the last day of judgement did spread fast among them hence Paul doth seriously exhort them to guard against it Now we beseech you brethren 2. The Ministers of Christ ought so to propound the sweet and ravishing consolations of the Gospel to an afflicted people as they do not omit to press such duties on them as their afflicted state calleth for or to tax them for yielding in the least to such tentations as Satan takes advantage from their affliction to assault them with and that because untenderness of this kind doth hinder the most sweet and powerful consolations of the Gospel to work and take effect Jer. 42. 10 11. with 44. 15 c. for Paul having comforted this afflicted Church chap. 1. doth now exhort them to duty and indirectly tax them for their being so soon taken with the present plausible errour Now we beseech you brethren 3. The Minister of Christ as he ought to entertain love betwixt him and the people of his charge and for that end to deal affectionately with them at all times So chiefly when he hath to do with those who are either tainted or in hazard to be tainted with errour especially so long as they are not incorrigible in their errour and that because a spirit of pride doth usually accompany a spirit of errour so that the person tainted with it can hardly endure to be contradicted Gal. 4. 16. if he be not convinced that he who contradicts his errours doth love his person and dealeth affectionately with him for therefore while Paul is about to meddle with their errour he dealeth most affectionately with them Now we beseech you brethren But 4. The Lords Minister ought not under pretence of tender and affectionate dealing with those who are tainted with errour to speak against their errours coldryfly as if it were a thing indifferent whether they returned to a right mind or not but as he would be faithful to God Gal. 1. 10. and the souls of people 2 Cor. 11. 3. he must deal seriously with them set their hazard before them and earnestly obtest them by that which is dearest to them to quit their errour and embrace the contrary truth for thus doth Paul beseech and in a kind adjure them by the coming of our Lord Jesus Christ and our gathering together unto him 5. Errour about a truth or any circumstance of it doth in so far at least hinder or endanger the good and comfort which might be otherwise reaped by it for while Paul obtests them that as they looked for comfort at Christs second coming so they would beware of that errour which did antedate the time of it it is implyed that their embracing of that errour would in some respect hinder or at least hazard the comfort which they might have by the faith of that day We beseech you saith he by the coming of our Lord Jesus Christ. 6. As Christ will certainly come to judge the world and all believers shall be gathered to him as Eagles do resort unto the Carcase Matth. 24. 28. so we ought to entertain thoughts of that day with a kind of religious awe and reverence to wit so as we do not mock at it 2 Pet. 3. 4. but that certainly believing it will be we order all our deportment as we may prepare and make ready for it 2 Pet. 3. 11 12. for he adjures and obtests them by the coming of our Lord Jesus Christ and our gathering together unto him now we use not to obtest but by such things which are most certain and to which we owe a kind of religious respect and reverence 7. Then is the day of Christs second coming desirable and precious to us and thought upon as it ought by us when having made acquaintance and friendship with Christ our Judge we have ground of confidence that he will not be terrible but friendly to us in that day otherwise a man can never think upon it with love desire and religious reverence but will abhor the very thoughts of it for as this obtestation implyeth this day to have been desirable unto them and reverently thought upon by them so Paul doth shew from what this did flow even their interest
he doth really and in deeds oppose Christ therefore he is called an opposite to him who opposeth himself 2. An opposiâ—e and adversary to God and Christ doth seldom prove a faithful friend to man whosoever doth once break his trust to the former he will not spare to trample upon the latter if it may conduce for his interest and doth not exceed the reach of his power for upon the Antichrist his opposing himself to God and Christ doth follow his arrogance to man in exalting himself above the supream Civil Magistrate even all that is called God or is worshipped See the exposition 3. A spirit of pride and arrogance is insatiable and indefatigable and extreamly daring It must be all and above all otherwise it is nothing and where it is attended with success it attempteth things almost impossible and remaineth indesatigable until the height aspired at be once attained for Antichrist in his arrogancy though he be but a false Prophet Rev. 16. 13. aspireth above Kings yea Emperours and ceaseth not until he work himself up above them all he exalts himself above all that is called God or is worshipped 4. One degree of sin doth so much make way for a further that those things which at the first men do stick at will through the continued custome of some lesser degrees of those same evils be easily swallowed at last and without reluctance for Antichrists arrogance against man maketh way for his arrogance against God and hardneth him in it as the Apostle insinuates while he saith so that he as God sitteth making this his pride against God follow upon the former 5. The Antichrist is not to be sought without the visible Church neither among the Turks as some do imagine nor yet among the Jews as the Papists do dream that Antichrist shall be one individual person without succession by Nation a Jew of the Tribe of Dan born of an Whore in Babylon a profest enemy to the very name of Christian Religion shall draw the Jews after him build the Temple at Jerusalem cause himself to be worshipped therein as the true and living God and yet be a secret worshipper of the Devil that he shall bring all Kingdoms under him Reign precisely three years and an half kill Enoch and Elias the fore-runners of Christ and at last himself be killed by Christ or an Angel forty five dayes before the day of Judgement which fable as it is maintained by them to defend their Pope from being Antichrist so it appeareth abundantly to be but a fabulous invention by the whole current of this Prophesie and especially by that which is here affirmed He shall sit in the Temple of God and therefore is to be found not without but within the visible Church even a Bishop claiming universal authority over the whole Church accompanied with an army of Priests as one of their own Popes did maintain a little before the Antichrist did come to his height He shall sit saith Paul in the Temple of God See the Exposition Ver. 5. Remember ye not that when I was yet with you I told you these things The Apostle closeth the former description by giving them a gentle and indirect reproof for their oblivion and ignorance of the truths presently delivered as that which had unsettled them in the present truth concerning the time of Christs second coming and hereby addeth a weight to what he had now written about the Antichrist while he sheweth that it was not a doctrine newly invented but that he had formerly told them fully of it and instructed them in all its particular branches while he was with them at Thessalonica Act. 17. 1 2. and therefore they ought to have remembred it Doct. 1. As the Church enjoyeth now and then some peaceable times wherein the Gospel hath free passage without any considerable check or restraint either from errour or persecution So it is the duty both of Pastors and people to improve so rich a mercy to the best advantage and especially then the Lords servants should give frequent warnings of future evils that the people of God may fore-arm themselves against an approaching storm for while the Church at Thessalonica enjoyed some little respite from trouble Paul doth stir his time among them and gives them warning that the Churches tryals under Antichrist was coming When I was yet with you I told you these things 2. As it is a blame-worthy fault too frequently incident unto the Lords people to forget what necessary truths have been taught unto them by their faithful Pastors and especially those which tend to make them shake off security and ease and prepare for eminent tryals So forgetfulness of this kind doth encourage Satan to sow among them tares of errour which otherwise he would have but little heart to venture on as despairing his pains should meet with the desired success for Paul insinuates they had forgot and reproves them indirectly for it as that which had encouraged Satan to brangle them about the time of Christs coming which they could not have imagined to come in the present age if they had but remembred what he had taught them about the Antichrist Remember ye not saith he I told you these things Ver. 6. And now ye know what withholdeth that he might be revealed in his time Because the Apostle had shewn v. 3. that the Antichrist must be revealed antecedently to Christs second coming he doth now in the third branch of this prophesie speak something of the time when he should be revealed and of the lets and impediments which for the time did hinder his discovery And first he sheweth he was not yet revealed and therefore they were not to expect the day of Christs second coming so soon as they did while he mentions something which did then withhold or stay and hinder his revealing and publick appearing in the height of his power for a season the Lords overruling providence so ordering that he might be revealed not before but in his time that is the time prefixed by God for that thing Now by this stop and obstacle in the way of Antichrists rising greatness must be meant some man person or persons as appears from v. 7. where he is spoken of as such only he who now letteth and the general current of Interpreters both Popish and Protestant and many ancient Fathers also do agree that hereby is understood the supream authority and respect of the ancient Emperours in the Roman Empire who by their eminent temporal power did hinder the arising of Antichrists spiritual power over the Christian world and upon whose ruines the Antichrist was to arise and to possess their Throne and seat in the City scituate upon seven hills Rev. 17. 9. even Rome that great City which did then Reign over the Kings of the Earth Rev. 17. 18. and though the Apostle had expressed so much to them while he was with them for therefore he saith they knew what did withhold yet he doth not
do not keep intimate and familiar fellowship with him as we might kyth our affection to others who are not under that sentence 1 Thes. 5. 26. and much less do flatter him in his sin and obstinacy but when we do admonish him of his sin and hazard and make him thereby know we love him and in the mean time deny him any other testimony of our affection except what civil or natural bonds do bind us to discharge towards him for Paul having forbidden to converse familiarly with him will have them kyth their brotherly love towards him only by admonishing him but admonish him as a brother Ver. 16. Now the Lord of peace himself give you peace alwayes by all means The Lord be with you all In the second part of the Chapter he concludeth the Epistle which he doth first in this verse by a prayer to God consisting of two petitions first because the censuring of the contumacious presently enjoyned might occasion some troubling of the Churches peace he prayeth that the Lord of peace himself who alone createth and entertaineth peace in his Churches borders Psal. 147. 14. might give them peace that is both a peaceable frame of spirit desireous of peace Job 3. 15. and the blessing of peace or harmonious walking together in Christian society Psal. 29. 11. and this alwayes that is a lasting solid and continuing peace and by all means to wit a peace whereof though God be the only Author yet they were to seek after it by all means lawful and the utmost of their â—ervent endeavours for by praying for it by all means he doth indirectly point at their duty to seek after it by all means Secondly He prayeth that in order to this and to other ends God might be with them all by his gracious presence and sweet influences of his spirit for assisting them with strength direction and courage to go on in the way of their duty against all opposition Rom. 8. 31. Doct. 1. A Minister who would have his preaching blessed with success among a people must be much in prayer to God for his gracious presence and powerful concurrence He must begin with prayer he must end with prayer yea and all along his work he must now and then dart up a fervent desire to God for that end for Paul began this Epistle with prayer chap. 1. 2. he prayed several times in his passing through it chap. 1. 11. and 2. 16. and 3. 5. and now he doth conclude it with prayer Now the Lord of peace himself give you peace alwayes 2. We should labour to give such stiles to God in prayer as are most suitable to our present suit and may furnish us with a ground of confidence that we shall be heard in what we ask for while Paul suiteth for peace from God be calleth him the Lord of peace 3. As there are ofttimes ground of fear lest alienation of minds schismes rents and heart-burnings may possibly follow within a Church upon their impartial exercise of discipline and inflicting of the highest censure So the Lords servants ought not to surcease upon the meer possibility or appearance of such hazard but are to do their duty and deal with God the more earnestly for preventing any feared inconvenience of that kind for Paul projecting that the exercise of discipline might breed some disturbance to the Churches peace doth not bid them desist but prayeâ—h now the Lord of peace himself give you peace alwayes 4. As peace and harmony among Christian societies is with great difficulty attained and preserved and is no less than a singular work of God considering our own averseness from it Rom. 3. 17. and Satans enmity to it Joh. 8. 44. So that peace only is to be regarded whereof the Lord is the bestower and approver a peace that is not prejudicial to truth and holiness Heb. 12. 14. but only curbeth and restraineth our sinful and turbulent humours 2 Cor. 12. 20. for he prayeth for such a peace while he seeketh peace from God and sheweth it cannot be had but from him while he saith the Lord of peace himself give you peace 5. Though peace among Christians be a special work of God see doct 4. and therefore to be sought from him yet our prayers of that kind should be seconded by our own serious endeavours and all lawful means assayed for that end so as that we not only carefully eschew whatever may on our part give cause of renting 1 Cor. 8. 13. but also be not easily provoked when cause of renting is given by others 1 Cor. 13. 5. and that when a rent is made we spare no pains nor stand upon any thing which is properly our own for having it removed Gen. 13. 8 9. and do not weary to follow after peace when it seemeth to fly from us Heb. 12. 14. and all our endeavours have but small appearance of present success 2 Cor. 12. 15. for while he seeketh peace from God by all means he doth indirectly incite them to seek after it by all means 6. The peace and concord which should be sought after among Christians is not an outside agreement only Psal. 55. 21. nor a meer cessation from debate and strife for a time until either party see an offered advantage but a lasting solid and continuing peace and therefore an union in hearts â—nd affections Phil. 2. 2. which being once united are not easily rent asunder 1 Sam. 18. 1. with 19. 2. an union in truth not in errour Isa. 8. 12. so that neither party may have reason to repent their entering it And an union not in a carnal but a spiritual interest even that they may strive together for the faith of the Gospel Phil. 1. 27. for he prayeth the Lord to give them peace alwayes that is a lasting solid peace 7. As the Lords gracious presence with his people in any plentiful measure is annexed to their peaceable frame of spirit and serious endeavours after peace and concord among themselves and as their implacable renting humours do grieve the Lords spirit and provoke him to withdraw from them So sound peace and concord among societies doth much depend upon the Lords gracious presence which where it is doth not a little quiet and put to silence our renting and dividing humours Neither can there be any sound or solid peace but among the people with whom God is for the grant of those two petitions seem here presented as mutually depending upon one another The Lord give you peace alwayes and the Lord be with you all Ver. 17. The salutation of Paul with mine own hand which is the token in every Epistle so I write Before he conclude with his usual farewel wish v. 18. he doth here premit a Preface to it wherein having called the following wish his salutation that is an expression and testimony of his good will and affection he shews he did write it with his own hand and that it was his use so to do at the close