unto all who heard them for he sheweth that even in that time when the Apostles were Preachers all men had not faith and this must be understood of men in the visible Church for they knew sufficiently that all others who were without the Church had it not 5. As the grace of saving faith doth powerfully restrain a mans turbulent sensual and irrational affections So any other restraint where this is wanting will prove but weak to keep them at under if a suitable tentation be once presented for he makes their want of faith the cause of their unreasonable turbulent and wicked carriage for all men have not faith saith he 6. As the grace of faith is not bestowed by God upon all who hear the Gospel but upon some only even the elect Act. 13. 48. so it is a speaking evidence that such have no faith who prove shameless absurd and turbulent in their opposition to faithful Ministers and to the work of God in their hands for he maketh their opposition flow from their want of faith for all men have not faith saith he Ver. 3. But the Lord is faithful who shall stablish you and keep you from evil The Apostle doth here encourage them against their fear of falling from truth which he foresaw would readily arise from what he presently spoke of the many open and secret enemies to truth and to the sincere Preachers and professors thereof as appeareth from the adversative particle But and he encourageth them by assuring them that God would first stablish or confirm them in good so as they should not totally nor finally fall from it 1 Joh. 3. 9. 2. Most carefully keep them as a prison is kept as the word implyeth from evil that is from Satan that evil one together with all his evil and mischievous devices even every evil work 2 Tim. 4. 18. to wit so as sin should not have dominion over them Rom. 6. 14. The truâ—h of all which is confirmed from this that God is faithful one who may be trusted and will perform whatever he hath promised where he supponeth that God hath promised never to leave them who have once sincerely closed with him according to Joh. 10. 28. and therefore his faithfulness must be engaged to establish and keep them Doct. 1. As the truly Godly upon the apprehension of any pinching hazard are of all men aptest to be discouraged with thoughts of their own weakness 1 Sam. 27. 1. So it is the duty of every faithful Minister carefully to foresee what may prove discouraging to any such and tenderly guard against it yea such should be his tenderness in this that their hazard should make him in a manner forget his own for though the rage of enemies was mainly bent against Pauls own person yet he is more taken up how to guard against the discouragement of the Lords people which he foresaw would arise from it than to provide for his own safety But the Lord is faithful saith he wâ—o will stablish you 2. Then doth a Minister wisely guard and underprop the Lords people against discouragements arising from their own apprehended weakness when he doth not labour to possess them with the contrary thoughts of their own strength which indeed is none 2 Cor. 3. 5. but rather confirming whatever thoughts they have of that kind he doth fasten them upon the power and faithfulness of God for their support for so doth Paul here But the Lord is faithful saith he who will stablish you 3. That Gods fidelity is impledged for the performance of his promises See upon 1 Thes. 5. v. 24. doct 5. for God is faithful 4. The final perseverance of believers in good and their preservation from evil in the extent mentioned in the exposition is absolutely promised and most undoubtedly shall be performed for the impledging of Gods faithfulness for it implyeth that it is a thing promised But God is faithful who shall stablish you c. 5. The infallible perseverance of the Saints in good and their preservation from evil doth not flow from the nature of grace in it self which is but a created quality and may be crushed if there were not some external help to underprop it Rev. 3. 2. nor yet from any fixedness of their own resolutions which are in themselves but changeable Jer. 20. 9. but from the power of God who standeth engaged to bear them through against all opposition in the contrary But God is faithful saith he who will stablish you Ver. 4. And we have confidence in the Lord touching you that ye both do and will do the things which we command you Here is his second exhortation wherein he doth most effectually though indirectly incite them to obey the doctrine delivered by him in general as the rule of their life and conversation while he professeth his charitable confidence ground upon the Lord and his grace of their present and future obedience to what he had commanded them in the name and authority of Jesus Christ as the word in the orignal doth imply See upon 1 Thes. 4. v. 2. Understand him here to speak 1. Of the present obedience of the most part as to the main of his injunctions though in some things they were defective as appeareth from v. 6 c. and 2. Of the fewer though better part as to all his injunctions in general And 3. Of them all as to their future obedience whereof he was charitably confident though for the present as said is they were in some things blame-worthy Doct. 1. It is the duty of Ministers towards the Lords people of their charge and of all Christians mutually towards one another charitably to believe and hope the best of their inward good condition and perseverance in it where there are any probable though not infallible evidence for charity thinks no evil 1 Cor. 13 5. Thus Paul had confidence that they both did and would do c. 2. We ought to ground our charitable confidence of peoples perseverance in well-doing not in themselves whatever be their present goodness for all men are weak Mat. 26. 41. and lyars Rom. 3. 4. but in the Lord who alone can powerfully encline their hearts to good and preserve them in it for Paul had confidence not in them but in the Lord concerning them 3. It is a singular piece of ministerial prudence for a Minister in some cases and when he hath to do with some people especially those in whom he seeth any appearance of good yet an aptness not to be discouraged with the bad thoughts which discerning gracious men may have concerning them to point out to such their duty and to incite them to it rather by shewing his charitable thoughts of their present and future obedience than by a rigid pressing of their duty on them joined with an upbraiding of them for some present neglects and his professed diffidence of their amendment in time coming for Paul incites them to obedience by professing the confidence he
Minister should and may please man without sin and in what respects not upon Gal. 1. 10. doct 6. for he gives that as an instance of his sincerity and study to please the Lord he spoke not as pleasing men but God 2. It is one of Satans great designs to possess the minds of people against the most faithful of Christs servants with strong suspicions that though there be nothing blame-worthy in their external walk they may yet be guilty of inward abominations as of pride hypocrisie covetousness unstreightness and such like because he knows that as nothing marreth the edification of people more than rooted prejudices of that kind against their Ministers So that though honest Ministers may justly deny the charge yet they cannot so easily demonstrate to the prejudged party their own freedom from the guilt charged there being alwayes somewhat in the best actions of most innocent men that may by an uncharitable and prejudged on-looker be constructed to spring from some of those bitter roots and therefore the servant of Christ should labour not only to keep himself free of those evils but also from doing any thing which may savour of them or give unto people any just occasion to conceive that he is tainted with them for Pauls clearing himself of those inward abominations here and in the preceding and following verses implyeth that some did suspect him guilty and that he walked so as he might justly clear himself that he was free of them even so we speak not as pleasing men 3. Then do we walk sincerely when as in every other thing so especially in the duties of our particular calling we labour to please and to approve our selves unto the Lord to wit by doing not only what he commands Rom. 12. 2. but also in the manner which he prescribes 1 Cor. 10. 31. and especially by seeking after and resting satisfied with his approbation of what we do for matter and manner without stepping one hair breadth off the road way of duty for catching applause or approbation of man for Paul gives this as an instance of his sincerity that in the duties of his particular calling as a Minister he did labour to please God or approve himself unto him even so we speak not as pleasing men but God 4. As the ministerial calling is of any other the greatest trust there being no less concredited to the person imployed in it than the Gospel of Christ and the souls of his people Heb. 13. 17. so none should be intrusted with that weighty charge but such as after tryal are found in some tolerable measure fitted for it for Paul sheweth he was when made a Minister put in trust with the Gospel and this after he was allowed of God the word signifieth proved and judged fit which implyeth not that he had any fitness of himself but the Lord of unfit did make him fit Gal. 1. 18. and did then intrust him with the Gospel 5. There is not any thing prevails more strongly with an ingenuous and gracious heart to make him in all things please the Lord than the serious remembrance of his rich receipts from him and how much he stands a debtor to Gods free grace and favour on that account for Paul makes the mercy manifested by God in making him a Minister a reason why he studied in all things to please him But as we were allowed of God to be put in trust with the Gospel even so we speak 6. It is a speaking evidence of a Ministers call from God when the conscience of his calling prevaileth with him to order himself in all the pieces of his imployment both for matter and manner as that he may approve himself to God who hath called him for the conscience of Pauls calling prevailed so with him as we were allowed to be put in trust even so we speak not as pleasing men but God 7. As God who knoweth the heart doth chiefly judge of mans actions according to that frame of heart wherewith he doth discharge them So then do we know and believe that it is so when our faith and knowledge of it doth make us in all our actions take such inspection of the heart as that for our inward sincerity we may approve our selves unto him who tryeth our hearts for the knowledge of this truth did so work upon Paul while he saith we speak as pleasing God who tryeth the hearts Ver. 5. For neither at anytime used we flattering words as ye know nor a cloak of covetousness God is witness The Apostle doth here remove from himself and his Ministry two other vices which are inconsistent with that single hearted sincerity that ought to be in a Minister and hereby doth also meet with the false Apostles who were tainted with the vices following first he used not flattering words that is speeches fitted to please the carnal corrupt humours of men for gaining of favour or some reward from them The word in the original is taken from another which signifieth meat implying that flattery is a base belli-god vice whereby the flatterer becomes a slave to every bodies humour for a piece of bread And for his freedom from this vice he appealeth to their own knowledge who might easily judge of his words whether they were flattering or not 2. He used not a cloak or pretext of covetousness that is neither was he avowedly covetous or inordinately desirous of worldly gain neither did he make a scug pretext or cloak of piety or of any laudable vertue to cover any such covetous desire as the false Apostles did Rom. 16. 18. And because men could not so well judge of his freedom from this sin as from the former seeing it is usually hid under some specious pretext therefore he appealeth unto God to judge and bear witness whether he spoke truth or not Doct. 1. The sin of flattery at least when given way to and allowed cannot consist with the Grace of sincerity as in no man so much less in a Minister where a man inslaveth himself to please the sinful humours of people and upon any terms not to irritate them he will not spare to wrest the truth of God to make it subservient to his base design by strengthning the hands of the wicked and promising him life Ezek. 13. 22. for Paul denyeth that he used flattering words as inconsistent with that sincerity formerly spoken of which appears by the causal particle for for neither at any time used we flattering words 2. Though flatterers be deep dissemblers and bend their wit to make all men believe they respect and love them when they but seek to prey upon them Prov. 29. 5. yet a man of understanding will easily discern them And it argues â—â—ther great stupidity or blind self-love in the man who when he is flattered to his face knoweth iâ— not but taketh foulest flatteries for real praises for while he appealeth to themselves to judge if he used flattering words he implyeth they might
were with both hands against all opposition as the word signifieth therefore bâ—ethren stand fast and hold 4. The apostasie of many from the truth and the prevalency of errour is so far from being in reason a motive to make us think the less of truth and to follow the drove that it ought to make us love truth the better cleave to it more firmly and become more rooted in the faith of it that so the storm which bloweth others up by the roots may not unsettle us for from what he spoke of a general apostasie to come he exhorts them that therefore they would stand fast and hold the traditions 5. There is no ground here to establish the authority of Popish unwritten traditions as a partial rule of faith and manners of equal authority with the written Word of God for though some of those traditions here mentioned were not written by Paul in any of these two Epistles yet they as all other truths necessary to salvation were committed either before or after this to sacred writ 2 Tim. 3. 15 17. traditions which ye have been taught whether by word or our Epistle Ver. 16. Now our Lord Jesus Christ himself and God even our Father which hath loved us and hath given us everlasting consolation and good hope through grace He confirms them thirdly by praying to God for them that he would work those things in them which he was pressing upon them to wit comfort and constancy In which prayer he first layeth down some arguments for strengthning both his own and their confidence in expectation of an answer The first is taken from that near relation wherein Christ and God to whom he prayeth did stand towards them Christ himself being their Lord Jesus Christ and God their Father The second from Gods special love to them The third from the fruits of his love already enjoyed 1. Consolation that is ease of mind from and encouragement of spirit against all causes of sorrow which is actually attained by real believers at some times Psal. 27. 1 2. and all such have sufficient grounds and reason for it alwayes Heb. 3. 17 18. and the meanest measure of it enjoyed by any here is an earnest of that full and perfect freedom and ease from all sorrows and weights of sin and misery which they shall enjoy in Heaven for ever Job 4. 14. and therefore is it called everlasting consolation 2. Good hope that is both solid grounds of hope and the grace of hope it self whereby we make use of those grounds by expecting all the good things which God hath promised Rom. 8. 25. which two fruits of love are described from their common fountain Gods grace and favour not only without but contrary to our deserving Isa. 64. 6. Doct. 1. That precepts and exhortations to duty do not inferr a power in mans free-will to obey fee upon 1 Thes. 5. 23. doct 2. for he here prayeth that God would work that in them which he hath presently pressed upon them Now our Lord Jesus Christ himself c. 2. As it is the Lords blessing and powerful working of his spirit which maketh the word Preached gain ground on hearts 1 Cor. 3. 7. So it is the duty of Ministers and of people also to deal with God in earnest by Prayer for his promised spirit to accompany the Word Preached and make it lively seeing the Lord hath undertaken to give his holy spirit unto those who ask him Luk. 11. 13. for Paul having pressed comfort and constancy doth pray to God that he would comfort and establish them and thereby teacheth them to do the like Now our Lord Jesus Christ himself c. 3. That a man may stand fast especially in trying times there is more required than conviction of duty or a fixed resolution to stand to his duty Matth. 26. 33 35. There must be also a continued influence from the Lord of cheerfulness comfort and courage otherwise all will be to little purpose for Paul seeth this necessary and therefore prayeth for it Now our Lord Jesus Christ himself c. 4. That Jesus Christ is true God equal with the Father appeareth from this that not only he is one who heareth prayer the author and bestower of all spiritual blessings which are here sought from him and said to be already bestowed by him but also he is named before the Father which certainly had been blaspheamous if he were not also true God Now our Lord Jesus Christ himself and God even our Father c. 5. That Christ is a distinct person from the Father though one in substance with him appears from this that they are here distinguished by Paul Now our Lord Jesus Christ himself and God even our Father 6. That God the Father is usually named before the Son doth not inferr any inequality betwixt them but only the order of subsistence and working which is among the persons of the blessed Trinity for here Christ the second person is named first to shew there is not any such inequality Now our Lord Jesus Christ himself and God even our Father 7. That our prayers should be directed unto God only see upon Eph. 1. 17. doct 3. for so doth Paul alwayes direct his Now our Lord Jesus Christ himself c. 8. Our prayers to God should not consist of multiplyed petitions only but ought to be fraughted with such arguments and motives for obtaining what we ask as may strengthen our confidence in expectation of an answer for such are the Apostles prayers Now our Lord which hath loved us and given us c. 9. In seeking things needful from God we should look upon him not as standing disaffected to us and at a distance with us but according to the nearest relations which we can reckon our selves to have unto him for Paul eyeth Christ and God as his and their Christ and Father Now our Lord and God even 〈◊〉 Father 10. The Faith of Gods special love doth strongly underprop the heart with confidence of a gracious answer in prayer as knowing that love in God is communicative of any thing in God that is good and needful for the party loved Psal. 84. 11. and that seeing his love hath given Christ which is more he will not withhold that which is less Rom. 8. 32. for Paul doth strengthen his confidence from this ground while he saith which hath loved us 11. Our former receipts from God should be improved as helps and props for strengthning confidence in expectation of obtaining yet further from him even whatever our necessities call for and his glory shall require at our hand This being the Lords usual way to do good because he hath done good and therefore prayer should not be wholly stuffed with heartless complaints of what we want there should be a mixture of humble and thankful acknowledgement also of what we already have and an argument drawn from thence to plead for more for so doth Paul here Who hath given us everlasting
had of them And we have confidence that ye both do and will do 4. It is the duty of people to improve what place they have in the charity of faithful Ministers or discerning Christians as a spur to incite them to further diligence and to walk answerable to that esteem which others have of them and not to rest upon it as if having it they had enough for Paul doth express his charitable confidence of them that they may be thereby incited to their duty We have confidence that ye both do and will do 5. As the life of a Christian is more in practice and in doing than in profession and word-speaking So the rule of their practice is not the example of others Exod. 23. 2. nor yet the dictates of their mother-wit or natural reason Rom. 1. 21 22. and much less the sway and inclination of their corrupt affections Isa. 57. 17. but the word of God and those injunctions of his sent Ministers which they as his Lyon-heraulds do press upon them from him for he expresseth the Christian mans exercise by doing what he commanded them in the name and authority of Jesus Christ. Ye both do and will do the things which we command you saith he 6. The practice and obedience of Christians according to the forementioned rule must be both universal extending it self to all that is commanded and constant so as not only they begin well but also continue unto their Journeys end for so was their obedience We are confident ye both do and will do the things which we command Ver. 5. And the Lord direct your hearts into the love of God and into the patient waiting for Christ. Followeth his third exhortation whereby while he prayeth the Lord to direct their hearts or make them straight he doth also indirectly incite them to the exercise of two graces which are chief parts of and have special influence upon the obedience formerly pressed First the love of God understand that whereby we love God under which is contained love to our Neighbour as a stream flowing from that fountain Matth. 22. 37 39. Although the sense and feeling of Gods love to us spoken of Rom. 5. 5. needeth not to be excluded Secondly Patient waiting for Christ or as the word is in the original patience of Christ. It implyeth patience with expectation even such a patient enduring of hardships in the way of our duty for Christs sake as is joined with and floweth from a well-grounded expectation of good things to be received from Christ especially at his second coming Doct. 1. As the hearts of men are in the hand of the Lord who alone can powerfully encline direct and turn them where-ever he will Prov. 21. 1. So it concerneth us highly to see to the heart that it be rightly inclined seeing wheresoever it goeth it doth powerfully draw the whole man with it for Paul doth pray the Lord to direct their hearts 2. That Christians do continue constant in the course of begun obedience there is of necessity required a continual supply of influence from God together with some fervour of love to him and patient expectation of good things to be received from him which may serve as cords to draw us forward in the way of duty against all tentations and discouragements which will be otherwise prevalent to retard and draw us backward 2 Cor. 5. 14. Psal. 27. 13. for as a mean of their continuing to do what he commanded them he prayeth the Lord to direct their hearts into the love of God and patient waiting for Christ. 3. As the heart of man is by nature crooked and perverse So it is in a special manner averse from the love of God whom though he be the chief good yet every man by nature doth hate though not as he is Creator and preserver of the world yet as he is a just Judge armed with vengeance against evil doers yea and there are dregs of this averseness even in the truly Godly who have a law in their members rebelling against the Law of God written in their mind and renewed part Rom. 7. 23. for this crookedness and averseness from love to God is implyed while he prayeth the Lord to direct or make straight their hearts into the love of God 4. The hearts of men by nature are also averse from undergoing a suffering lot for Christ and from taking that comfort under the cross which ariseth from the hope of a promised out-gate and reward as being unwilling to give any further trust to the precious promises than they see of present performance 2 Pet. 3. 4. yea and there are dregs of this averseness also in the truly regenerate though not allowed of by themselves Psal. 42. 9. as appeareth from their desire to shift a cleanly cross Matth. 16. 22. and therefore small courage oft-times under it Heb. 12. 13. or hopes of an out-gate from it 1 Sam. 27. 1 for averseness is also implyed while he prayeth the Lord to direct their hearts into the patient waiting for Christ. 5. How averse soever the hearts of men in nature or of men renewed are from the exercise of those or other graces yet there is omnipotency in God to make them straight when he will and to encline them powerfully to love where they hate to take up a cross for Christ contentedly and to hope for what they see not confidently for while the Apostle prayeth that the Lord would direct them to love and patience he doth suppone that God hath power so to direct them 6. The graces of love to God of patience under a suffering lot and of well-grounded hope do well together in so far as where love to God is rooted in the heart together with a firm expectation of all those good things contained in the promise to be received from him there can be nothing too hard to be undergone and suffered for him Rom. 8. 35. 2 Cor. 4. 16. with 5. for Paul doth pray for all those jointly even the love of God and patient waiting for Christ see the Exposition Ver. 6. Now we command you brethren in the name of our Lord Jesus Christ that ye withdraw your selves from every brother that walketh disorderly and not after the tradition which he received of us Here beginneth his fourth exhortation upon which he insisteth most and dealeth more peremptorily in it than in any of the former as that which is his great work in the first part of this Chapter and to which all the rest have been preparatory insinuations And first being to handle this purpose more generally to v. 11. he straitly commands them in the name and authority of Jesus Christ to withdraw from or have no familiar intimate fellowship with any brother or Christian in external profession who walketh disorderly or that as a disorderly souldier from which the word in the original is borrowed did any wayes transgress the order bounds and limits of his particular calling and station assigned him by
extraordinarily gifted by the Holy Ghost for that end may abundantly fix us in the Faith of those truths it being impossible that the God of truth should ever have set his Seal unto a Lye Rom. 3. 4. For Paul would have them confirmed and constant in the Faith of these truths Preached by him because they were confirmed with such signs and wonders and in the Holy Ghost 6. The more a Minister be perswaded and above all doubt of the truth of what he Preaches the more he believes and doth therefore speak and the more he speaks as one who believes and hath ventured his soul upon the truth which he Preaches his Preaching will prove the more powerfull and apt to work effectually upon the hearts of hearers and the more he doubts the less he believes and is perswaded of these truths which he Preacheth his Preaching will prove the more warsh lifeless and coldryf For we may look on the third expression as one ground and cause of what is held forth in the first their Gospel came in power because it came in much assurance or the Preachers did assuredly believe the truths which they Preached see 1 Cor. 3. 12. Psal. 16. 10. 7. The Lord hath indued his Church and eespecially believers in his Church with a gift of discerning whereby they may be enabled in some measure to put difference betwixt a lively powerful Ministry and that which is coldryf dead and lifeless betwixt the man who speaks because he believes and him who though he speak yet believeth not In the exercise of which gift they would not be rash in passing an immediate sentence upon the hearts of Ministers Col. 2. 23. except in so far as their inward temper doth kyth in their external actions Matth. 7. 16. They would not be peremptory in passing certain judgement especially to the worst upon a doubtful evidence 1 Cor. 13. 7. Nor yet too open minded to vent what they judge Jam. 1. 19. especially when they can gain nothing by so doing but the raising of prejudices against a Minister in the minds of others and consequently the marring of that good which they were reaping by him However that they are indued with this gift is clear from this that Paul appeals to the Thessalonians as witnesses of that power and much assurance in which he Preached while he saith As ye know what manner of men we were among you 8. It is a Ministers wisdom and a piece of Christian modesty in speaking to his own commendation to hold himself most by that for the truth whereof he may appeal to the ears eyes and chiefly to the consciences of his hearers For so doth Paul appeal to their consciences for the truth of what he spoke As ye know what manner of men we were among you 9. These excellent gifts and graces and other ministerial qualifications which Christ bestoweth upon godly and able Ministers are not bestowed upon them for their own sake or particular satisfaction and advantage only or so much as for the behoof of the Church and especially of the Elect in it he dealeth the more liberally with Ministers for the sake of those and therefore they should improve and make use of all their receipts for the good of â—uch For Paul sheweth that he was inabled to Preach in power in the Holy Ghost and in much assurance for their sake Ver. 6. And ye became followers of us and of the Lord having received the Word in much affliction with â—â—y of the Holy Ghost Here is a fourth reason of their thanksgiving to God which serveth also as an evidence moving Paul in Charity to judge all these to be elected of God unto Eternal Life in whom he had ground to conceive that this here spoken of was verified And this reason of thanksgiving or evidence of election is taken from the saving effects of the Gospel Preached upon them which are first generally proponed to wit that in their life and practice they had been followers of or conformed themselves to that excellent pattern and example held forth unto them by their Preachers and the Lord Christ. 2. Illustrated 1. from the necessary antecedent or moving cause of their so doing which was their receiving the Word Preached to wit in their judgements by understanding the sense Act. 8. 30. and assenting to the truth of it Heb. 4. 2. and in their heart and affections by embracing the good things offered by it 1 Tim. 1. 15. and subjecting themselves in all things to be ruled by the prescript of it Matth. 7. 24. 2. From an instance of some things wherein they did imitate such excellent patterns to wit that as Christ and his Servants had readily Preached the Gospel with much spiritual joy Joh. 4. 34. notwithstanding many hard pressures and afflictions both from men and Devils Acts 5. 41 42. So they had chearfully embraced the Gospel and adhered to it in the midst of much affliction and persecution unto which they were so far from a base ceding that they did couragiously sustain the dint of it with joy and a joy not carnal and natural but spiritual and such whereof the Holy Ghost is Author Doct. 1. Though charity believeth all things 1 Cor. 13. 7. and maketh a man easie to be perswaded of any good thing in another yet a Christian ought not to be foolishly credulous so as to believe things without far less against evidence But his charity in judging ought to be ruled by prudence so as he believe nothing but upon some probability and appearance For Paul did not judge them Elect but upon some evidence even this that they were followers of him and of the Lord. 2. The way approved of God for attaining the Faith of our own Election or a charitable perswasion of the Election of others is not to dive in immediately and at the first step upon the secrets of Gods decree as if we had stood in his counsel Jer. 23. 18. But by way of discourse and reasoning to collect and conclude that God hath elected us or others from the work of saving grace and the effects of that work kything in us or them For the Apostles scope here as I shew is not only to give an additional reason of his thanksgiving but also an evidence from which he did conclude their Election from the fruits and effects of saving grace in them Ye became followers of us and of the Lord saith he 3. It is the duty of Christians and such as being made conscience of doth strongly savour of a gracious change in them to propound unto themselves for imitation not the example of a multitude to do evil Exod. 23. 2. but of those in whom they observe the most eminent evidences of a work of saving grace For the Apostle doth mention this as a matter of their commendation a reason of thanksgiving to God on their behalf and as an evidence of their Election that they did imitate him and his Associates And ye became
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
nursing mother who dimits her self to the meanest and basest of offices for the more warm and tender education of her children The grounds of which similitude are in the following verses Doct. 1. It is not enough that a Minister of Christ abstain from such scandalous sins of flattery greed and ambition as time-servers are guilty of but he must also labour for the exercise of such vertues as may commend his Ministry and gain respect for him in peoples consciences for Paul besides his freedom from such vices doth shew that his conversation was adorned with the exercise of several praise-worthy graces in this and the following verses But we were gentle among you 2. The Lords Ministers are not under pretence of eschewing base flattery to carry themselves too austerely retiredly and much less indiscreetly As they should not flatter men in any known sin so neither censoriously carp at every small thing wherâ—in is no â—ffence neither to God nor man Both of which extremities must be eschewed and Gods way which lyeth betwixt the two followed They should so please all men to edification Rom. 15. 2. as to flatter no man in what is really sinful They should so discountenance known sin in any man 1 Tim. 5. 20. as to be of an amiable discreet and gaining carriage towards all men for Paul having cleared himself of base flattery v. 5. sheweth here that he was of a meek and amiable deportment among them But we were gentle among you 3. So ticklish are people to be wrought upon in order to their spiritual good that a Minister who would prevail with them must study their humours and set himself to digest many provocations and to comply with their temper yielding unto them all contentment in all things so far as he safely may with a good conscience He must even become all things to all men that he may save some 1 Cor. 9. 22. for Paul implyeth that he did all this while he saith we were gentle among you 4. There is somewhat of tender affection and of care and diligence flowing from affection in a nursing mother towards her own Children which is exemplary and cannot well be imitated by any other And therefore mothers whom God hath made in all other respects fit to nurse their Children themselves should not without some pressing necessity deprive their little ones of their motherly care by putting the charge of them upon another for Paul implyeth so much while being to set forth the height of his affection towards these Thessalonians he doth use the similitude not of a mercenary nurse but of a nursing mother as is clear from his calling the Children whom she cherisheth her own Even as a nurse cherisheth her children 5. It is not so much to be regarded what pieces of duty a Minister doth discharge to a people as with what affection and heart they are discharged by him and a Minister who would have his pains facilitated unto himself and blessed unto the Lordsâ—people should labour to put on towards them bowels of compassion and a kind of natural tenderness of loving affection such as is in a father or mother towards their babes Or if there be any affection more tender than another he should endeavour to put it on and express it in seeking after their spiritual good for Pauls affection was such as is in a nursing mother towards her own children Ver. 8. So being affectionately desirous of you we were willing to have imparted unto you not the Gospel of God only but also our own souls because ye were dear unto us The Apostle doth give in this and the following verses five grounds of the former similitude all and every one of which doth prove his meek and amiable deportment among them as being so many branches of it And 1. as the nursing mother if she be â—ut for a little time absent from her children doth most vehemently long to see them that she may give them the breasts and other food convenient for them So Paul was affectionately desirous of them It implyes a vehement desire after them and speaketh as it seemeth the ardency of desire he had while he was busied with his handy labour v. 9. and they with theirs to have the Congregation again convened that he might preach unto them 2. As the nursing mother when she comes to her children hath an unspeakable delight to feed them with food convenient and with her own blood now turned to milk So Paul was willing or had such an inexpressible delight and pleasure for so the word signifieth not only to feed them spiritually and to impart the Gospel to them by his Preaching but also for their through confirmation in the truths preached by him to impart unto them or for them his very soul that is his life so called usually 1 Sam. 24. 11. 26. 21. because the presence of the soul in the body is the cause of life Now this gradation here used from his imparâ—ing the Gospel to the imparting of his life implyeth not that the Gospel is of less value than a mans life but that it is more difficult and speaketh greater affection in any to lay dâ—wn â—is life for others than to impart the Gospel to them 3. As the only reason which moveth the nursing mother to do all is motherly affection to her children and no hope of gain So was it with Paul even because they were dear unto him or beloved by him The words To exponed hold ouâ— several pieces of a sweet frame of spirit most necessary for a Minister And first he should be so disposed as to be ever in a readiness to close with any opportunity that providence doth offer for gaining of souls to God yea and to thirst after opportunities of that kind when one way or other they are withheld for thus was it with Paul he did vehemently long to have the Lords people convened that he might Preach to them So being affectionately desirous of you 2. Whatever he doth in the several duties of his calling he should do it not of constraint or with a kind of reluctancy for the simple exoneration of his Conscience and to stop the mouths of those whom he feareth may otherwise challenge him 1 Pet. 5. 2. but from an inward principle of delight and hearty good liking to his work for Paul was acted from such a principle we were willing or had an inexpressible delight and liking as the word signifies to have imparted the Gospel to you 3. The choice text wherein he should delight most to discourse and preach of should be the glad tydings of salvation to lost sinners through Jesus Christ a Redeemer for so did Paul we were willing to have imparted to you the Gospel or the glad tydings of salvation as the word doth signifie 4. He should be forecasting what the faithful discharge of his message may cost him what hazard loss or suffering he may be put to for it and resolving come what may come never
thence for pressing this duty upon themselves for ye your selves know how ye ought to follow us 2. As all who know their duty do not walk according to it but too too many do live in the practice of those evils for which their heart their light and conscience doth condemn them So sins done against knowledge have in them a singular weight and aggravation beyond sins of ignorance They make the sinner more inexcusable Rom. 2. 1. and his punishment the greater Luk 12. 47. for he aggravateth their sin from this that they knew they should have followed his example and yet did it not for your selves know how ye ought to follow us saith he 3. It aggravateth also our neglect of duty not a little that we not only know our duty but also have a cloud of witnesses and shining examples going before us in the way of our duty whereby all pretence of impossibility to perform our duty is removed seeing men subject to the like infirmities have already practised it for he aggravateth their sin from this that he and his associates had given them an example in the contrary we behaved not our selves disorderly among you 4. It concerneth much the Lords servants who are sent to press the practice of duty upon others so to walk as their life and carriage may hold out a copy of that obedience which they require from the Lords people Hereby their doctrine hath the greater weight Matth. 5. 15 16. and otherwise they are a reproach to the Gospel 1 Sam. 2. 17. and they themselves at least do reap no profiâ— by it 1 Cor. 9. 23. for Paul practised himself what he pressed upon others We behaved not our selves disorderly among you Ver. 8. Neither did we eat any mans bread for nought but wrought with labour and travel night and day that we might not be chargeable to any of you He applyeth what he spoke of his own example in general to the particular wherein they were guilty by shewing he did not eat bread or take his ordinary food in meat and drink as Gen. 3. 19. from any man for nought or without money and price payed for it Where he speaks according to the common opinion of earthly minded men who think whatever maintenance is given to Ministers for their Ministerial labours is bestowed upon them for nought though it be not so Mat. 10. 10. Now the Apostle sheweth that even in their sense he took nothing for nought but that he might be able to sustain himself besides his publick preaching which was his proper employment 1 Cor. 1. 17. he wrought in tent-making Act. 18. 3. even to weariness and after he was wearied as the words labour and travel do imply and that both night and day See upon 1 Thes. 2. 9. and he mentioneth a twofold end proposed to himself why he did so work The first is in this verse That he might not be chargeable or burthensome to any of them He meaneth not as if the maintenance of a Minister should be accounted a burthen by the flock but that some miserable wretches among them would have thought it so Besides it is not improbable that a great part though not all Act. 17. 4. of those who had first received the Gospel in that City were of the poorer sort whom he had no will indeed to burthen Besides what is marked upon a parallel place 1 Thes. 2. 9. doct 3 4 5. concerning 1. A necessity lying upon men of dimitting themselves to the meanest of employments before they want a mean of livelyhood 2. The lawfulness of a Ministers using some handy labour in some cases 3. The groundlesness of the Popish tenet about works of supererrogation observe further hence 1. Circumstances of time place company and such like may make an action become exceeding sinful and abstinence from it a necessary duty at some times the practice whereof is in it self indifferent lawful yea and in some cases necessary for all things being considered it was a necessary duty for Paul not to take bread of those Thessalâ—nians without price though the thing in it self be not simply unlawful Otherwise hospitality and giving of meat for nought could not be commanded Titus 1. 8. nor those ancient love-feasts among Christian friends could be commended as we find they are Jude 12. Neither did we eat any mans bread for nought 2. The Lord doth sometimes call his servants to spend and be spent among a people from whom they do receive or can expect but litâ—le of worldly encouragement that thereby they may have an occasion to make their sincerity in the work of the Lord appear both to their own heart and â—he consciences of others who may evidently see their Ministers are not seeking theirs but them 2 Cor. 12. 14. for Paul did not receive so much encouragement worldly as bread to eat among those Thessalonians Neither did we eat any mans bread for nought 3. It pleases the Lord in deepest wisdom sometimes to measure out a very hard lot in things worldly to his dearest servants and to give but little of earth to those who glorifie him most upon earth and upon whom he intends to bestow a more than ordinary measure of glory in Heaven that none may know by those things whether he be worthy of love or hatred Eccles. 9. 1. for even Paul that elect vessel of the Lord is made to work for a livelyhood with labour and travel night and day 4. Though Ministers are not tyed to follow this example of Pauls here recorded in all particulars because of the great inequality betwixt him and them by reason of his super-eminent gifts and his extraordinay assistance which made it less necessary for him to spend so much of his time in reading and preparation for publick duties as ordinary Ministers must do Besides that some reasons peculiar to this Church and to that of Corinth did oblige him so to walk towards them though he did not find himself so obliged towards others who had not the like reasons However I say that therefore other ordinary Ministers are not tyed to follow his example in all particulars yet they are so far to follow it as to endeavour that the Gospel which they Preach may be as little burthensome and chargeable to people as in them lyeth for this was the thing Paul aimed at that we might not be chargeable unto any of you saith he 5. It is a duty incumbent unto the Lords people to maintain their Ministers in a way creditable to the Gospel even when through reason of poverty their so doing would prove burthensome unto them for he saith not that they ought not to have sustained him because of their poverty only he would not eat their bread for nought that he might not be burthensome unto them and v. 9. he asserts his own power and right to have exacted maintenance from them and consequently they were bound to give it Ver. 9. Not because we have not power but to