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
betwixt him and the people as that no expressions of his love nor insinuations of his for that end do tend much less be intended to divide the Lords people among themselves of purpose to make both or any of the dissentient parties more devoted and strictly tyed unto him but must endeavour that the same spirit of love which breatheth in him may breath in all the Lords people toward one another for he doth so express his affection unto them that he willeth them to express as it were the same affection towards one another while he saith Greet all the brethren with an holy kiss 4. As it is not sufficient for Christians to carry inward good will and affection one to another but necessary sometimes that inward love be made evident by some outward expressions and testimonies of the same So the Lords people ought not to scruple at or upon groundless scruples to abstain from any decent and innocent expression of love and affection which is ordinarily used in the times and places where they live Singularity in such things is not Religion neither is scrupulosity about them any point of tenderness for he bids them express their affection by that which was the usual sign and testimony thereof at those times Greet all the brethren with an holy kiss But 5. Even those external testimonies of love and respect may not be complemental or used only as a piece of a mans good breeding or civility much less as an engine to ensnare the party towards whom they are used unto a false belief that he is affected and loved where he is not Luke 22. 48. but they ought to be sincere and free from any base and sinful ingredient of that kind So that even in external duties of common civility we are bound to exercise some one or other Christian and holy vertue for therefore doth he require that their affection be made evident by an holy kiss or a kiss sanctified and made holy by the grace of sincere affection which is expressed by it and from which it doth flow Greet all the brethren with an holy kiss Ver. 27. I charge you by the Lord that this Epistle be read unto all the holy brethren The third recommendation is chiefly pressed upon their Ministers and Church-guides to whom it seemeth this Epistle was sent immediately to be communicate unto the rest Those he chargeth by the Lord or as the word implyeth and signifieth see 1 Sam. 14. 24. Matth. 26. 63. he adjureth them as they would eschew the wrath and vengeance of the Lord Christ so they would not keep up this Epistle unto themselves but cause it to come to and be plainly read in the hearing of all the brethren or Church-members whom he calleth holy See upon Phil. 1. v. 1. doct 5. Hence Learn 1. To debar and exclude the Lords people from acquainting themselves with Scripture either by reading it themselves or hearing it read by others is a most grievous sin obliging the person or persons guilty to undergo the stroke of Gods eternal wrath vengeance And therefore not only should Scripture be translated unto the native language of every Nation where Christ hath a Church that people may read it and hear it and be acquainted with it But also the Lords people themselves ought diligently to improve what helps of that kind are afforded for bringing them to intimate acquaintance with the mind of God revealed in Scripture and look upon their so doing as a duty of greatest importance and weight for Paul doth charge or adjure them with denunciation of Gods heavy vengeance in case they should not cause read this Epistle to all the holy brethren adjurations of which sort are not to be used but when duties of weight are charged Now what Paul doth charge here about this Epistle was doubtless his mind in relation to other Scriptures seeing there is nothing peculiar to this Epistle for which the Lords people should be made acquainted with it that may not be said of other Scriptures also Besides that the Apostle doth elsewhere express himself much to the same purpose of some others of his Epistles Col. 4. 16. and of all Scripture indefinitely Col. 3. 16. Doct. 2. It concerneth Ministers and Church-guides especially to see to it carefully that the Lords people of their charge be acquainted with Scripture and in order to this end to incite them to read it in secret Col. 3. 16. to have it read in their families Deut. 6. 9. as also to labour upon those who have power and whom it concerneth that Children and young ones of both Sexes be trained up at Schools at least so far as they may be able to read the Lords word distinctly in their own native language for this charge is given to the Church-guides I charge you by the Lord that this Epistle be read unto all the holy brethren saith he 3. That Scripture be publickly read to the Lords people assembled together for his worship even though it be not presently exponed and applyed by the Minister is so far from being a part of wil-worship that it should seem from this place to have some stamp of divine authority put upon it as upon an ordinance useful in its own place as for several other ends so especially for acquainting the Lords people with the language of the Holy Ghost speaking in Scripture and with the History of the Bible a great part whereof otherwise some may possibly never so much as once hear with their ears though they live to many years for he chargeth them not only to incite the Lords people to read this Epistle themselves and apart but that it be read unto all the holy brethren to wit as it seemeth being assembled together Ver. 28. The grace of our Lord Jesus Christ be with you Amen He concludeth the Epistle lastly by his usual and confident farewel-wish for our Lord Jesus Christ his grace or favour as the fountain and all good things as streams flowing from it to be conveyed to them and continued with them Besides what is already observed upon the like farewel-wish in the close of the four former Epistles Hence Learn So inexhaustible is the fountain of Gods free grace and favour and so copious are the streams of all spiritual blessings flowing from it that no such measure either of the one or the other can be attained by any but more may be had more is allowed and more and more is daily to be sought and thirsted after for though real believers among them had received already a great measure of Gods grace and favour in its sense and in its effects yet he wishes unto them not only the continuance of what they had but some further degree to be added as more of it while he saith The grace of our Lord Jesus Christ be with you all Amen POSTSCRIPT The first Epistle unto the Thessalonians was written from Athens Seeing this Epistle is written in the name also of Timotheus and
Silvanus as appeareth from chap. 1. v. 1. Therefore it is most probable that it was not written from Athens as the Postscript affirms but rather from Corinth because they two did not return the one from Thessalonica the other from Berea unto Paul before he went from Athens unto Corinth as appears from Act. 18. 5. and 1 Thes. 3. 1. where Paul affirms that when he had dismissed Timotheus he was left alone at Athens and therefore had not these his two Collegues with him there and consequently could not write this Epistle in their names from thence Besides as the learned observe in several ancient copies there is no mention made of the place from whence it was written Hence Learn That the postscript of Pauls Epistles or those words which are set after the close of his Epistles designing alwayes the whence they were written and sometimes the person or persons by whom they were sent are no part of Canonical Scripture not alwayes firm nor written by the Apostle himself but added afterwards by some men either unlearned or certainly inconsiderate according to their own opinion And therefore though the Postscripts affixed to the former four Epistles had nothing for what can be known dissonant from truth as this hath yet I did not dare to draw any observations from them as if they had been of equal authority with the Epistles themselves FINIS A BRIEF EXPOSITION OF THE SECOND EPISTLE Of PAUL TO THE THESSALONIANS The ARGUMENT PAul having not long before this written the preceding Epistle to the Church at Thessalonica wherein he had shewn his resolute purpose to come and see them 1 Thes. 3. 10 11. and being yet as formerly 1 Thes. 2. 18. hindred he hath been informed that not only their sad sufferings did yet continue chap. 1. 4. but also that some having taken occasion from what he wrote 1 Thes. 4. and 5. concerning Christ his second coming unexpectedly to judgement did spread a fond and fabulous opinion as if Christ had been to come in that present age chap. 2. 2. whereupon some among them did cast by all care of their particular callings and others abusing the simplicity of those and having given themselves unto Idleness did live upon their means chap. 3. 11. Therefore and upon those occasions he writeth this second Epistle unto them His scope wherein is to confirm them in the doctrine of faith and practice of piety against both persecutors and seducers which after the inscription chap. 1. v. 1. he endeavoureth to effectuate first by comforting them under their present sad sufferings chap. 1. Secondly by refuting the forementioned errour from this that there would be first a general apostasie under the Antichrist before Christ his second coming chap. 2. Thirdly by exhorting them to several duties of a Christian conversation and more especially to abandon in their own practice and suppress in others the sin of Idleness to v. 16. of chap. 3. In which and the two following verses he concludeth the Epistle CHAP. I. THe first part of this Chapter containeth the inscription of the Epistle v. 1 2. In the second part he propoundeth four grounds of consolation to them under their present sufferings the first of which is his high estimation of them made manifest by his giving thanks to God for them v. 3. and his holy boasting of them and of the graces of God in them unto other Churches v. 4. A second ground of consolation is taken from this that their present sufferings did serve as a glass wherein they might foresee the day of judgement coming and an happy event of that day as to them v. 5. which he proveth from Gods righteous nature v. 6. 7 A third doth lye in a description of that last day first from the glorious manner of Christs coming on it v. 7 8 Secondly from a twofold end of his coming 1. To destroy eternally wicked reprobates v. 8 9. 2. To glorifie the Godly Elect v. 10. The fourth ground of consolation is taken from his prayers to God for them that the Lord would make them meet for Heaven by fulfilling all things necessary to salvation in them v. 11. The result whereof should be glory both to Christ and them v. 12. Ver. 1. PAul and Silvanus and Timotheus unto the Church of the Thessalonians in God our Father and the Lord Jesus Christ. 2. Grace unto you and peace from God our Father and the Lord Jesus Christ. These verses contain the inscription of the Epistle in the same words which are already handled 1 Thes. 1. v. 1. It declareth first who did write this Epistle Secondly to whom it was written v. 1. and thirdly the usual salutation v. 2. Besides what is formerly observed upon the place presently cited Hence Learn 1. As the Lord in deep wisdom and rich mercy hath appointed several means of edification for his Church So his sent servants are bound to endeavour their edification by one mean when they are not in a capacity to edifie them by another for Paul being out of a capacity for the time to edifie this Church by publick Preaching doth endeavour to edifie them by his writings Paul unto the Church of the Thessalonians 2. The written word of God is so contrived that it did not only serve to edifie those unto whom it was first directed but also doth hold forth copious matter of edification unto all others to whose knowledge it shall come and should be improved by them accordingly for this and the rest of Pauls Epistles which were at first directed to such and such particular Churches and persons do stand in Scripture as a rule and Canon of saith and manners unto all Christian Churches and persons to the worlds end Paul unto the Church of the Thessalonians 3. The spirit of God which speaketh in Scripture doth not so much regard either variety or elegancy of words and stile as the purpose expressed by those words and Ministers who would rather edifie the Lords people than beget a good opinion of their own abilities among their hearers should study to be acted by the same spirit 1 Cor. 2. 4. for Paul useth the very same form of plain words in the inscription of this Epistle which he used in the former Paul and Silvanus and Timotheus c. 4. Though the Lord hath bound himself by absolute promise to grant unto us whatever we ask in the name of Christ Joh. 16. 23. and according to his will 1 Joh. 5. 14. yet the most fervent prayers of gracious saints accompanied with all conditions required in prayer are not alwayes attended with an answer in the same very thing which is sought and therefore the forementioned promises must be understood with this alternative God will grant us either what we pray for or what he in wisdom seeeth more expedient for us 2 Cor. 12. 8 9. for Paul prayed fervently that he might see their face 1 Thes. 3. 10. which desire hath not been granted as appeareth by his writing
of every Epistle which did serve as a token or certain mark whereby his own Epistles might be distinguished from all others forged and feigned in his name and he hints at the reason why it was such a differing mark to wit because his way of writing was alwayes uniform and hardly could be undiscernably counterfeited by any other which is implyed while he saith So I write Doct. 1. The sending of salutations by word or writ that we may thereby testifie our continuing affection to absent friends is not a matter of common courtesie and good manners only but a duty to be performed for conscience sake as tending to entertain love and good will among Christians for while Paul doth never omit to send his salutation it evidently appeareth he did not look upon it as a matter of complement but of conscience The salutation of Paul 2. Our salutation whether of present or absent friends should express our wishes to God for things spiritual and the choicest mercies to be bestowed on them wherein we ought to be real hearty and affectionate and not formal or acted from the force of custom only for he calleth his farewell-wish v. 18. to which he annexeth an hearty Amen his salutation The salutation of Paul 3. It hath been an ancient slight of Satan and of his instruments to thrust upon the Church so far as in them did lye false and forged writings and give them out for Canonick Scripture thereby to make the truth and authority of all Scripture questionable for to prevent such impostures Paul did write his salutation with his own hand which is the token in every Epistle saith he 4. That God hath sufficiently provided in his Word against the forementioned evil see upon Col. 4. v. 18. which is the token in every Epistle so I write Ver. 18. The grace of our Lord Jesus Christ be with you all Amen Resteth the very thing which he did so write with which he shuts up the Epistle to wit his hearty with that the free and undeserved favour of God in Christ with all the fruits and tokens of it might be conveyed unto them all without exception to which he affixeth his Amen signifying Let it be so and it shall be so in testimony both of his fervent desire and confidence Doct. 1. Whatever be the eminence of a person or persons for their inherent graces and gracious qualifications yet it is only God free-grace and undeserved favour and not their own merit which must be relyed on for closing their accounts or for obtaining any spiritual or temporal mercy at the hands of God for though he commended them highly for their patience faith love and other graces chap. 1. 3 4. yet he closeth all by wishing Gods free grace and favour to them as the fountain-cause of all things they stood in need of or could expect The grace of our Lord Jesus Christ be with you 2. As there is an inexhaustible fountain of free grace in God which can water all without exception of any and will extend it self to as many as he seeth fit Rom. 9. 18. So the more of it we wish unto or is according to our wish bestowed upon others there doth not the less remain behind unto our selves for Paul who wisheth grace and favour to them all had received a very large measure of it himself and knew that how large a measure soever was bestowed upon them there would not be the less for him Therefore doth he thus close The grace c. The Postscript The second Epistle to the Thessalonians was written from Athens The truth of this Postscript is no less suspected than the former and this Epistle judged more probably to have been written also from Corinth where Paul continued a year and an half after he came from Athens Act. 18. 1. with 11. See upon the Postscript of the first Epistle FINIS
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
graces of Gods Spirit after mentioned which they in charity and from some speaking evidences as it seems did judge for what they knew were bestowed upon them all 2. Of praying to God on their behalf to wit for constancy and growth in the knowledge of the Gospel and practice of true piety So Chap. 3. 12 13. Hence learn 1. A begun work of grace in us is then improved aright when we do not draw an argument for fostering laziness and sloth from it but are thereby incited to hold fast what is already received and to seek after more For Paul's scope is to incite them unto constancy and further progress by making them know what thoughts he had of Gods grace already in them in this and the following Verses We give thanks c. 2. We would endeavour so to speak unto others of these saving graces which are in them as thereby they be not puffed up with conceit but made in all their richest receits to see matter of humiliation in themselves and of thanksgiving unto God For therefore Paul being to let them know how much he esteemed of their graces maketh entrie to his purpose not by setting forth their praises but by giving thanks to God on their behalf teaching them to do the like 3. It is the duty of the Lords people in their immediate addresses to God to present the case one of another before the Lord and to be suitably affected with it both with their enjoyments to thank the Lord for them and with their wants to pray to God that he would supply them and especially a Minister ought to be affected thus to the people of his charge for so was Paul and his associates We give thanks making mention of you in our Prayers 4. Then do we discharge this duty which we owe one to another faithfully when we do it constantly and alwaies when occasion is offered to approach unto God for our selves otherwaies our seldom discharging of this duty doth speak it is not minded seriously or affectionately For Paul gives thanks to God alwaies for them 5. Concerning the extent of Paul's charity towards them all so as to take matter of thanksgiving to God from all and every one of them see upon Phil. 1. 7. doct 3. doct 6. As the duties of Prayer and Praise go well together and do mutually contribute for the help one of another So we would make such a discovery unto others of the good that is in them to make them thankful and set them upon the duty of Praise as to make them also know there is much good yet wanting to keep them humble and to set them upon the duty of Prayer For Paul doth both these while he sheweth them he not only giveth thanks for the good they already had but also prayeth for that which was yet lacking Making mention of you in our Prayers Ver. 3. Remembring without ceasing your work of Faith and labour of Love and patience of Hope in our Lord Jesus Christ in the sight of God and our Father The Apostle prosecutes the forementioned scope by giving reasons of his often thanksgiving to God for them And first in this Verse he sheweth that those graces which he with his associates saw kything in them had left such an impression upon them that they could not but without ceasing or when ever occasion offered make mention of them both to God and men Of which graces he reckoneth three in the exercise whereof all Religion doth consist 1 Cor. 13. 13. First Faith whereby we assent in our understandings to the truth of all Gods Word Act. 24. 14. because of his authority who hath revealed it Joh. 4. 42. and are acted in our will and affections suitable to what whose truths do hold out Heb. 11. 13. But do especially rest on Christ for Salvation that good thing offered in the Promise Act. 16. 31. 2. Love whereby we wish well to Ps. 40. 16. Matth. 5. 44. and desire to be one with 2 Cor. 5. 8. Gal. 5. 12 with 15. and do acquiesce and rest satisfied with what goodness and perfection we find in Ps. 18. 1 2. Prov. 16. 13. both God and man especially his Saints each in their own order Matth. 22. 37 38 39. 3. Hope whereby we do firmly expect Rom. 8. 25. Phil. 1. 20. those good things which God hath promised and are not yet performed Rom. 8. 24. Next he amplifies first each of those graces from their effects To Faith he ascribeth a work not only because it is the work of Gods Spirit in us Col. 2. 12. but also because it actually worketh by Love Gal. 5. 16. purifieth the Heart Act. 15. 9. and is an active principle of all good offices which we perform towards God or man Rom. 14. 23. Heb. 11. 6. To Love he ascribeth Labour The Word signifieth such labour as wasteth and wearieth the Spirit 2 Cor. 11. 27. whereby he intimateth their unwearied industry wrestling through much discouragement and difficulty for the furthering the good of Gods Church and distressed members thereof And to Hope he ascribeth Patience it being Hope in the Lord Jesus Christ or a well grounded expectation of Eternal Life wrought by Christ and relying on Christ which makes the person who hath it Christianly patient and courageously resolute to endure all hardships he can meet with until the good thing promised be at last perfomed 2. Cor. 4. 16. with 18. Secondly he doth amplifie them all joyntly by their sincerity and soundness implyed in this that they were studious of those vertues as in the sight of God see Gen. 17. 1. And by the great incouragement they had to that study from their common and joynt-interest in God as their Father Doct. 1. It is a Christian duty incumbent to all and especially to Ministers through vertue of their office to be much taken and affected with the good we perceive in others so as length of time distance of place or multiplicity of other business make us not forget it and that while we remember it we do not suppress it or the deserved commendation of those in whom it is that so we may thereby prevail both with our selves and others to follow and imitate it Rom. 11. 14. and especially to bless the Lord for it For Paul though now at a distance and much involved in other affairs both of his own and of publick concernment doth yet a long time after alwaies when occasion offered call to mind and commemorate the graces of God bestowed upon these Thessalonians as a ground of thanksgiving to God both by himself and others Remembring without ceasing 2. Then do we rightly remember the graces of God parts and abilities of others when the remembrance of them doth not produce discouragement carnal emulation and envy in our selves Numb 11. 29. or flattering applause unto those who hate them Prov. 24. 5. but matter of thankfulness to God who gave them For as appears from the connexion Paul's remembrance of
for that at least what ever be his dealing with us otherwaies For though this people did labour under sad afflictions Chap. 2. 14. yet Paul doth look upon their Election as a ground of thanksgiving to God from him and much more from themselves We give thanks ver 3. Knowing your Election 4. A gracious heart doth judge it a piece of his highest credit to reckon spiritual kindred unto all who are born of God and will love them dearly and carry himself affectionately and affably towards such as are beloved by him For because they were beloved by God they were brethren to him the latter compellation containing in it the cause of the former Ver. 5. For our Gospel came not unto you in word only but also in power and in the Holy Ghost and in much assurance as ye know what manner of men we were among you for your sake Followeth a third reason of their thanksgiving to God which serveth also for an evidence that there was an Elect people among them which reason is first propounded to wit the lively manner after which he and his associates had Preached the Gospel among them called their Gospel because they were intrusted to Preach it 2 Cor. 5 19. and the manner of their Preaching is set down 1. Negatively it was not in words only that is as he explains himself 1 Cor. 2. 4. not with the inticing words of mens wisdom or varnished over with some fair sophistical flourishes of eloquent language tending more to amuse the hearers tickle the ears and commend the Preacher than to edifie the judgement to work upon the affection and to commend Christ to peoples hearts Next positively it was 1. in power that is accompanied with such boldness liberty Gospel simplicity plainness of language seriousness and fervent edge of affection in the Preachers as did render the word so spoken in some measure apt to work powerfully upon the hearers For so doth Paul himself seem to explain what is meaned by Preaching in power 1 Cor. 2. 4 13. and 4. 19 20. Secondly Their Preaching was in the Holy Ghost that is it was confirmed by Signs and Miracles wrought among them by the Apostle and his Associates as they were extraordinarily assisted thereunto by the Holy Ghost See the Holy Ghost so taken Acts 19. 2. 3. It was in much assurance whereby is meaned that full perswasion above all doubt which was in Paul and the other Preachers of the truth of what they Preached so that they spoke not of these truths doubtingly but confidently and as of things which they had heard and seen 1 Joh. 1. 1. Now that all these three expressions do set forth somewhat in the Preachers according to the sense given rather than the effect of their Preaching upon the hearers spoken of ver 6. appears from the last clause of this Verse where he appeals to the consciences of the Thessalonians if they the Preachers had not in all things carried themselves among them answerable to what he presently spoke and withal sheweth that all that they did of that sort and that God did by them was for their sake and good which doth make the present purpose subservient to the Apostles scope to wit that therefore even upon the account presently mentioned there was ground of thanksgiving to God for them and that they were bound to persevere in that doctrine which God had made to be Preached among them in such a lively manner for their good Hence learn 1. That God hath sent the Gospel in life and power unto a people and given them a lively and powerful Ministry though but for a season to sow the seeds of grace and saving knowledge among them It is no small matter of thanksgiving unto God both from themselves and others on their behalf even though their faithful Pastors afterwards should by force of persecution be for a time removed from them The good and fruit of such a Ministry is not alwaies removed with them but lasteth after they are gone Joh. 4. 37 38. For Paul doth thank the Lord upon behalf of this Church that he and his Associates had Preached the Gospel in life and power among them though they were for the present driven from them We give thanks c. Ver. 2. For our Gospel came unto you in power 2. The Lords usual way is not to send a lively and powerful Ministry unto a place but where he hath some of his Elect to be converted and saved by that means For Paul having affirmed ver 4. that he knew there was an Elect people among them he giveth this as one evidence upon which that knowledge was grounded even because God had sent such a Ministry unto them For our Gospel came unto you in power 3. That a people or person may prove constant in Faith and Piety they would often remember the Love of their first espousals to Christ with what fervency and seriousness he did bear himself in upon them how sweet how lively how ravishing the glad tidings and report of him in the mouth of his servants were once unto them and how much they were then convinced of a beauty in truth and in the feet and carriage of those who did carry the message of truth and peace unto them The remembrance whereof may stir up some longing desires to find that in Christ in Truth and in a sent Ministry which once they found at least may render them ashamed to make defection from them For the Apostles remote scope as we shew in calling them to mind of the lively manner wherein the Word was first Preached among them and how they themselves were witnesses to it and convinced of it is hereby to excite them unto constancy and perseverance For our Gospel came unto you in power 4. As there doth usually but little fruit accompany a Ministry when Ministers do study words more than purpose and to busle their purpose in such a dress of words as may set out themselves rather than commend Christ and tickle the ear rather than edifie the hearer So where a Minister doth make it his study to get Christ formed in and ground gained upon the hearts of hearers and to fall upon such purpose such words and such strains of utterance and delivery of his purpose from affection plainness and holy boldness as may conduce most for that end the pains of such a Ministry are usually seconded most by the Holy Ghost and does afford much matter of thanksgiving to the Lord for by the former the Gospel cometh in word only and by the latter it cometh in power also and Paul sheweth that not the former but the latter was accompanyed with the Holy Ghost and looks upon it as a reason of his thanksgiving to God For our Gospel came not unto you in word only but in powâ—â— also and in the Holy Ghost 5. That the truths of the Gospel were once confirmed by such signs and wonders as none could work but they who were
followers of us saith he 4. As there would be something worthy of imitation in the life of a Minister besides his plain painful and elaborate Preaching otherwise his naughty life may destroy more than his Preaching can save seeing all men are more addicted naturally to be guided with example than with precept Gen. 42. 16. and with an ill example rather than a good Gal. 2. 13. So it is the duty of people not only to lend an ear to their Ministers doctrine but an eye to his pious life and conversation that the same instructions being inculcate both upon the ear by his doctrine and their eye by his example they may work upon their hearâ—s and lives the more effectually For both these are implyed while Paul commends them from this that they did imitate their Pastors And ye became followers of us 5. The most gracious of Christians whether they be private professors or publick Ministers are not to be followed absolutely and in all things but in so far as they are followers of Christ whose example is the rule and measure of all examples and is to be followed absolutely and without reservation in all his moral actions wherein he intended to cast us a Copy Matth. 11. 29. For Paul mentioneth their following of the Lord in the last place as that which did bound and set the just limits unto their following of men Ye became followers of us and of the Lord. 6. Such power is there in the Word of God when it is received that is understood assented unto and embraced and especially when the word of promise is by Faith received and improved both for pardon of sin and subduing of it Act. 15. 9. that it works a mighty change in the receivers of it makes them quit their wonted guides the course of this world the Prince of the power oâ— the air and the lusts of their flesh Eph. 2. 2. and give themselves up to follow the examples of men most eminent in gracious practice in so far as they are followers of Christ. Neither can any gracious change of this kind be expected in them until the word be thus received by them For Paul makes their receiving of the Word a necessary antecedent of their following of him and Christ Ye became followers of us and of the Lord having received the Word 7. As persecution and affliction from men incited by the Devil Rev. 2. 10. that inveterate enemy of mans Salvation is the common lot of those that embrace the truth so it is not sufficient to prove a man Elected of God or that a real work of grace is wrought in him by God that he embrace the truth under a fair Sun-shine of prosperity attending the professors of it except besides other evidences he be at least content and ready to undergo the utmost of affliction and persecution he may meet with for his profession nor yet that he imitate Christ and his Servants in pleasant profitable and creditable duties except he also imitate them in promptness of mind to carry a cross for truth and to undergo other duties which are more expensive unpleasant to the flesh and liable to shame and disgrace before the world For Paul doth evidence their Election not from their following of him and Christ in any duty or from receiving of the Word simply but from their receiving of it in much affliction 8. Neither yet is it a sufficient proof of a gracious work in the heart that a man do embrace some piece of a suffering lot for Christ an hypocrite may endure somewhat before he change his way Gal. 3. 4. There must be at least a readiness of mind to undergoe much affliction yea the utmost that Satans malice and power can reach unto for Paul doth instance their praise-worthy imitation of Christ and his followers in this They received the word in much affliction 9. Neither is it yet sufficient that a man endure much affliction and variety of crosses for the Gospels sake if so he do it droopingly and because necessity drives him to it an hypocrite may suffer much on that account 1 Cor. 13. 3. There must be also a cheerful frame of spirit under suffering for saith he ye received the word in much affliction with joy 10. Neither is it yet sufficient that a man endure affliction with joy except it be a joy of the right stamp and whereof the Spirit of God is the author a joy arising from spiritual grounds such as that the least grain weight of the bitter gall and wormwood in our cup is measured out by the hand of Providence Luk. 12. 6 7. which turneth all things about for good Rom. 8. 28. that by much affliction we are made like our master Phil. 3. 10. that by our sufferings the Church of God is edified truth is confirmed Phil. 1. 7. and aliens made to enquire after it Phil. 1. 13. and that if we suffer with him we shall also reign with him 2 Tim. 2. 12. A real hypocrite may attain to a carnal natural joy in suffering arising from natural grounds such as a mis-application of rich promises made unto sufferers as if they did not suppose the grace of faith in him who suffers Phil. 1. 29. and an ambitious desire to leave behind him the name of constancy and of being a martyr and sufferer for a truth 't is not this latter but the former joy which makes a lively frame of spirit under the cross for saith he in much affliction with joy of the holy Ghost Ver. 7. So that ye were ensamples to all that believe in Macedonia and Achaia The Apostle doth inlarge what he presently said of their courage patience and cheerfulness in receiving the truth and adhering to it in the midst of many pressures and afflictions first from this that not only their whole Church in general but almost all the members thereof in particular were so many ensamples and lively patterns to wit for their patience cheerfulness courage constancy which he implyed to have been eminently in them v. 6. and for their other Christian vertues unto all believers which were either in Macedonia their own Nation Act. 27. 2. or in the bordering Nation of Achaia Act. 19. 21. Doct. 1. Then are Christians praise-worthy for the grace of God in them and their graces a speaking mark of their election both unto themselves and others when they do not rest upon the smallest measures but by growing in grace do from a principle of holy emulation labour to outstrip others even those who were in Christ before them for Paul by way of thanksgiving v. 2. whereof the purpose of this verse may be lookt upon as an additional reason commendeth the grace of God bestowed upon the Thessalonians as a speaking mark of their election v. 4. from this that through reason of their growth in grace they were ensamples unto all who believed in Macedonia and Achaia 2. Such may be the conceitedness of old professors of their measure of
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
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
how to wit by that mean ye turned to God 4. As all men are by nature averse from God with their backs upon him and full of enmity in all the faculties of their soul Rom. 8. 7. and members of their body against him Rom. 6 19. So there is alwayes somewhat which every man naturally is turned unto and doth set up to himself in Gods stead by giving unto it the chief and choice of his affections which are Gods due for while it is said they turned to God from Idols it implyeth that they were turned away from God and addicted to their Idols 5. Where ever the Gospel is powerfully accompanied with the Lords blessing to bring about a work of saving grace in a sinner there will be a turning from and abandoning of whatsoever did keep that place in the heart which is due to God whether Idols properly so called when Divine Worship is purposely given to any thing under any respect besides the true God Exod. 32. 5 6. with 1 Cor. 10. 7. or improperly when though not the outward worship yet the inward respect and honour such as the measure of love joy confidence or fear due to God is given to the Creature whether it be a mans belly Phil. 3. 19. or his wealth Eph. 5. 5. for it was mentioned of these Thessalonians that they had turned from Idols as a fruit of the Gospel powerfully preached among them 6. It will not prove a powerful and gracious work of the Gospel upon a mans heart that he forsake his Idols except he also turn to God and bestow upon him that inward respect external worship pains and diligence which he did formerly give unto them Otherwise if he only turn from a greater degree of Idolatry to a lesser or from all Idolatry to practical Atheism or if he quit a false Religion and turn wholly irreligious and a meer Nullifidian he doth only change his service but not his master he serveth Satan and some one or other of his own lusts still for it is mentioned of them as an evidence of a gracious work among them they had turned from Idols to God 7. Though the Lord alone without any actual concurrence of our free-will doth at first regenerate us by creating gracious habits and principles of a new life in us Ezek. 36. 26. who then are dead in sins and trespasses Eph. 2. 1. and consequently can contribute nothing towards our own quickning yet in the after progress of the work of grace we are not wholly patients but from a principle of Grace in us 2 Tim. 1. 6. we do also work being first acted and wrought upon by God Cant. 4. 16. for saith he ye had turned to God The word is of an active signification 8. Then doth a sinner turn sincerely from sin to God when he devotes himself wholly to God as his Lord and soveraign to do him worship and service according to the prescript of his word Matth. 5. 9. Idle sluggards have not sincerely turned to God for as a mark of their sincerity in turning it is mentioned they turned to God to serve the true and living God 9. In our doing service to God we should carefully labour to take him up in those his Divine properties and glorious attributes by which he hath made himself known to us in his word that so the known worth of him whom we do serve may make his service lovely and our service given unto him to be acceped of by him as being performed to that God whom Scripture revealeth to be God and not a to mishapen deity or fancy of our own brains for it is mentioned of them in their giving service to God they took him up as the living and true God to hearten them in his service and to distinguish him from dead Idols and false Gods To serve the living and true God Ver. 10. And to wait for his Son from Heaven whom he raised from the dead even Jesus which delivered us from the wrath to come Here is a second thing wherein the sincerity of their conversion did make it self evident which is first propounded to wit their patient waiting for and hopeful expectation of the eternal Son of the eternal Father his second coming from Heaven to Judgement 2. The grounds of this their hope and expectation are unfolded in a description of Christ first From his Resurrection from the dead by the power of the Father so that though he was once dead he is now alive And therefore their waiting for his second coming was not without ground 2. From his Office whereby as in the mean time he doth deliver in part so at his second coming he shall compleatly deliver us saith Paul that is all sincere believers as he was from the wrath to come that is the punishment woe and vengeance due to all mankind for sin Eph. 2 3. and which he shall fully execute at the last day upon all unbelievers 2 Thes. 1. 7 8 9. and therefore they to wit believers had good ground to expect his second coming and good by his coming Hence learn first several marks of sound conversion or of a sincere convert 1. He doth so turn to God and give him service as he looks upon God with an eye to Christ whom he serveth equally with the Father and through whom he approacheth to the Father Joh. 14. 6. as to a God reconciled whose Justice is satisfied and his wrath appeased through him Matth. 3. 17. for it is mentioned as a mark of the sincerity of their conversion that as they turned to serve God the Father v. 9. so they also gave divine honour to his Son by hoping in him waiting for him and looking to him as an interposer betwixt them and the dint of Gods deserved wrath They turned to wait for his Son which delivered us from the wrath to come 2. A sincere convert doth turn to God to give him service not for a start and season only with a purpose to return to his Idols when he pleaseth but to continue constant in his service so long as he liveth and ever while Christ come to loose him from it for the word rendred to wait signifieth to remain constant and so doth point at their patient continuance in the service of God 3. A sincere convert can never rest satisfied with his present receipts or with any thing he can enjoy upon earth his expectation and hopes do carry him beyond time to look for Heaven for Glory a life of light and joy to be bestowed upon him by Christ when he cometh to judge the world for waiting for Christs second coming is mentioned as a fruit and consequence of their sincere conversion And to wait for his Son 4. A sincere convert is one to whom especially when in a right temper Christs second coming although it be abhorred by wicked Atheists Act. 24. 25. yet is not terrible but a thing hoped for and much longed after for they turned to wait for his Son 5.
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
of and to dispense the word to every one in private severally and apart so far as he may without appearance of evil chap. 5. 22. or wasting the time which should of necessity be spent in fitting him for and discharging of the publick duties of his Ministry which he oweth unto all for Paul exhorted comforted and charged every one of them 5. The Minister of Christ should so behave himself with meekness and gentleness as that he do not by an excess of those weaken his Ministerial gravity authority and respect A mixture of both is an excellent composition which if any other doth most beseem a Minister for Paul having shewn that for gentleness he was a nursing mother v. 7. c. he declareth here that for authority and gravity he was as a father As a father doth his Children c. Ver. 12. That ye would walk worthy of God who hath called you unto his Kingdom and Glory Here is first what he exhorted them to even to walk worthy of the Lord not as if they could have demerited his favour which is free Rom. 11. 6. but that they might so walk as to resemble him in what concerned their duty 1 Pet. 1. 14 15. As a child is said to be worthy of such a father when he imitateth him and so as their life might be accounted worthy to be taken notice of by him when they with all their actions should come to stand and be judged in his sight Next there is a reason to inforce this walk in a description of God from his gracious act of calling them to partake not only of his Kingdom of grace here but also of glory hereafter Doct. 1. As Christians are not called to Idleness or to stand still doing nothing but to walk and make progress So the rule by which they ought to walk is not their own corrupt wit nor yet the approbation or example of men but that excellent pattern of divine properties and vertues which Scripture ascribeth to God and are held forth to be imitated by us in so far as our duty is expressed by them for Paul says they were called to walk worthy of the Lord. 2. Though there is no walk attended with such real profit credit or comfort as our walking worthy of the Lord and labouring to resemble him yet so backward are we to the way so apt to be discouraged in it so resolute are men by nature never to own it that there must be no small work before we condescend to enter it yea the Godly themselves do need a sharp spur to pouse them forward to keep them from fainting in it or turning away from it for Paul saw it needful to exhort comfort and charge even those whom God had already called that they would walk worthy of God 3. As none can walk worthy of God but those who are effectually called all others being dead and destitute of any principle of spiritual life and motion So then do we improve those excellent priviledges which follow upon effectual calling aright when we do not turn grace unto wantonness but look on all our gracious receipts as so many ingagements and incitements unto duty for he supposeth they were called and draweth an argument from their calling and those gracious priviledges which follow on it to make them walk worthy of God walk worthy of God who hath called you saith he to his Kingdom and glory 4. As there is an inseparable connexion betwixt a mans being a kindly subject of Gods Kingdom of Grace here and his partaking of glory hereafter So there is not any thing of greater force to make a man walk worthy of God by leading an holy life than his well grounded faith and hope of glory to be injoyed in Heaven The man who looketh to be in Heaven for ever cannot choose but have his conversation in Heaven and iâ—â—ure himself somewhat to the custome and manners of that Country where he intends to live eternally for Paul makes the partaking of Gods glory to follow necessarily upon reception to his Kingdom and both an argument to make them walk worthy of God who hath called you unto his Kingdom and glory Ver. 13. For this cause also thank we God without ceasing because when ye received the word of God which ye heard of us ye received it not as the word of men but as it is in truth the word of God which effectually worketh also in you that believe The Apostle having already set forth his own ministerial carriage doth now in further prosecution of his main scope which is to incite them unto constancy put them in mind of the success of his Ministry among them and thereby confirmeth that his entrance unto them was not in vain as to the third thing which I shewed on v. 1. was pointed at by that expression And first he expresseth his success among them briefly while he sheweth that uncessantly or at all times when occasion offered and God required he made conscience of thanksgiving to God for the work of their effectual calling by his Ministry implyed in the expression for this cause which relates to the close of v. 12. even because God had called them to his Kingdom and glory And next he proves they were effectually called and thereby doth more fully express the success of his Ministry by shewing 1. They had heard the word of God preached by him attentively 2. They received it being heard or did take it to their second consideration whether it was the word of God or not for so the word rendered received in the former part of the verse doth imply even to receive what is spoken in order to the tryal of what truth is in it 3. After tryal they found and were perswaded that it was no humane invention but the truth of God and here Paul inserts in a parenthesis that it is so indeed and consequently that they were not mistaken in their perswasion 4. They did receive and embrace it as such for the word rendered received in the second place differs in the original from the former and signifieth so to receive as with the heart and by faith to embrace what after tryal hath been found to be truth 5. The word being thus received did work effectually in believers among them a gracious and real change from sin to holiness of life as the fruit of the word is set forth 2 Cor. 10. 4 5. The word in the original signifieth to work with a kind of irresistable efficacy Doct. 1. The Lord doth usually bless with success the pains of those Ministers whose life and conversation doth prove exemplary for piety unto the flock and an ornament unto the Gospel which they Preach for Pauls pains whose life and conversation was such as is formerly held forth were blessed with that measure of success among the Thessalonians as he seeth reason to thank the Lord for it for this cause also thank we God 2. As a Minister may sometimes reflect with joy
had received the word aright and that it had wrought effectually in them even that they became followers of the Churches of God in their couragious and Christian carriage under sufferings for truths sake 3. As every errour and imperfection in a Church doth not presently unchurch them nor provoke the Lord to withdraw his special and powerful influence which is necessary for actuating the graces of his Spirit in them and for making them fruitful in good works So we ought diligently to distinguish the sinful failings and praise-worthy practices both of persons and Churches that we neither imitate them in what is evil nor yet under a pretence of hatred to their evil neglect to follow and imitate those things in them which are truly good for though the Christian Churches in Judea were in some things extreamly tenacious of the Ceremonial Law now abolished Act. 21. yet they got the name of true Churches and were honoured of God to be eminent sufferers for truth and the Church at Thessalonica did imitate them in their Christian suffering though not in their sinful failings ye became followers of the Churches of God in Judea for ye have suffered like things 4. It is no small encouragement and comfort to the Lords people under a suffering lot that nothing doth befall them but what is common to men yea to the best and choicest of Gods Saints and servants and that the Lord doth try them with nothing but that wherein some of his eminent worthies have ridden the ford before them for Paul comforts them under their sufferings from this that they had the Churches in Judea for their precedents yea and as it is v. 15. Christ himself his Prophets and Apostles ye became followers of the Churches of God in Judea for ye have suffered like things 5. As it addeth no small weight unto a suffering lot that those of our nearest relations are most instrumental in it So such is the fury of a persecuting spirit that when men are judicially given up of God unto it they break all natural and civil bonds and prove unnatural Beasts and Tigers towards those of their most near relations who dare not deny the truth which they do persecute for the Churches both in Judea and Thessalonica were persecuted by their Countrymen which made their sufferings the more weighty The word signifieth men of one Nation Tribe or Company Ver. 15. Who both killed the Lord Jesus and their own Prophets and have persecuted us and they please not God and are contrary to all men 16. Forbidding us to speak to the Gentiles that they might be saved to fill up their sins alway for the wrath is come upon them to the uttermost The Apostle having occasionally mentioned the persecution raised by the Jews in all places where they had power against the Gospel doth see it necessary not only further to comfort those suffering Thessalonians by shewing that Christ and the Prophets had formerly suffered and they the Apostles did presently suffer no less than they but also to prevent their stumbling at the Gospel upon this ground that the Jews who in former times were Gods only people did so much oppose it Which he doth first by taking off their deceiving vizard or mask of being Gods only people under which they lurked and made themselves terrible to all their opposites by making them appear in their own colours while he reckoneth out seven horrid crimes whereof the body of that people made up of Parents and Children in several succeeding generations were guilty As 1. they killed with great barbarity and cruelty as the word doth signifie Jesus Christ who was the Lord of glory 1 Cor. 2. 8. and their Lord to whom they owed subjection and homage 2. They killed with the same barbarity the holy Prophets called here their own because they were of their own Nation and sent with a peculiar message to them 3. They persecuted banished and drave away as the word doth signifie Paul and the rest of the Apostles 4. They pleased not God they neither had his favour nor cared much for it Their woful way displeased him exceedingly 5. They were contrary and enemies unto all men to wit in so far as they hindered the course of the Gospel by which alone salvation is brought to lost mankind Tit. 2. 11. This is contained v. 15. Their sixth crime was their violent hindering as the word rendred forbidding doth signifie the Apostles to speak or preach to wit the Gospel unto the Gentiles and consequently obstructing so far as in them lay the salvation almost of all the world The last crime with which they are charged is That however they did not intend any such thing yet by committing those and many other such mischiefs they did alwayes and without intermission fill up their sins that is carry on their wickedness to such a measure and height as God had decreed to permit them to come at without stop or hinderance before he did inflict deserved judgement See the like phrase to this sense Gen. 15. 6. Matth. 23. 32. and having thus reckoned out their crimes he doth further prevent all stumbling at the Gospel that might arise from their opposition to it by shewing that as the wrath of God had already begun to seise upon them by hardning them judicially in sin for he speaks in the preterit time to denote that this wrath was already begun So it should pursue and surprize them suddenly and unexpectedly as the word rendered come doth imply and that to the uttermost without all mitigation or to the end as the word in the original doth read which speaks the continuance of their Judgement until Jerusalem wherein the great part of the Jews were at that time providentially assembled was taken sacked and destroyed by the Romans after which the Jews have hitherto been no more a people but scattered abroad through the face of the earth For confirming this sense of the words see Dan. 9. 26. with Matth. 23. 38. From v. 15. Learn 1. As it doth much imbitter a suffering lot when those who are Satans instruments in it do go disguised under a mask of piety and zeal for truth So it is no less comfort and incouragement to Christs suffering servants when that deceiving mask is taken off their persecutors and they are made to appear in their blackest colours and to be what they really are profane enemies to God under a pretext of friendship to him for because it was one of the most bitter ingredients in all their sufferings that they had their rise from the Jews who were in reputation for Gods only people therefore doth Paul discover them to be but profane Atheists who both killed the Lord Jesus c. 2. It is a choice and excellent cordial to keep a Christian from fainting under his sharpest tryals to call to mind the sore sufferings of the Lord Christ who did willingly John 10. 18. endure much more for us than we can endure for him
controul or check doth come from no respect but hatred to them The Lord permitting them so to do that their measure of sinning being the sooner filled up the more unexpected wrath and destruction from the Lord may seise upon them for the Apostle shews that Gods intention in giving way to all their former wickedness was to fill up their sins alway 6. When the former sins of a Person Family or Nation have justly provoked the Lord in his wrath to harden them and give them up judicially to satisfie their own hearts Lusts and to follow without controle from him whatever their Godless profane heart shall suggest to them In such a case they prove remediless and cannot choose but add sin 〈◊〉 sin until the Lord one way or other take some course with them for so was it with the Jews being given over of God they filled up their sin alway untill wrath did come upon them to the uttermost 7. The Lord doth keep a kind of proportion betwixt his wrath and the sins of an impenitent people so that as they go on in sinning and will not be impeded until they come to that height and measure further than which they cannot go So doth the Lord give way to his wrath and makes it pursue them until it destroy consume and make a full and final end of them for thus was it with the Jews they filled up their sin alway and Gods wrath came upon them to the uttermost or to the end 8. The more eminent mercies and favours from God a people or person have lived under and enjoyed the more signal Judgements shall they be surprized with in case of their continued abuse of and ingratitude for such excellent receipts for the Lord in the point of mercy and favour dealt so with the Jews as he did not with any people Psal. 147. 19 20. and because of their ingratitude they are made examples of Gods wrath and Judgement the wrath is come upon them to the uttermost Ver. 17. But we brethren being taken from you for a short time in presence not in heart endeavoured the more abundantly to see your face with great desire In the second part of the Chapter the Apostle in further pursuance of his â—ain scope which is to make them cleave unto thâ— doctrine Preached by him doth relate unto them that solicitous care and most intimate affection he yet had of them and to them and he falleth upon and prosecutes this purpose in a kind of Apologie for his absence from them which he excuseth first from his earnest desire and purpose he had to see them before now And 1. he expresseth the cause of his earnest desire to wit his sudden removal being driven away from them unexpectedly or in the instant of an hour as the words rendred for a short time do well read and is most agreeable to the history Act. 17. 10. which his suddain removal occasioned him no less grief than that of a tender father when bereft of his orphan Children as the word rendred taken from you doth imply whence it came to pass that though his bodily presence was by force and violence taken from them yet he had left his heart and affection with them Next he expresseth his desire and purpose it self to this sense that the greater his grief was for his removal from them his endeavour or resolute fervent purpose to see them as the word implyeth together with his continued and active desire as the word rendred desire doth signifie were so much the more vehement Doct. 1. A tender walker will labour to approve himself though chiefly 2 Tim. 2. 15. yet not only to God by making conscience of every duty but also to man so that he cannot willingly lye under the suspicion of a neglected duty but will labour as he can have access to clear himself of it for Paul conceiving they might have suspected he had sinfully neglected his duty in giving them a visit when he ought and might he doth here clear himself of that neglect for we brethren being taken from you c. 2. The society presence and mutual fellowship of the Lords people among themselves doth prove most sweet and advantageous and especially the presence and fellowship of the flock is most acceptable unto a Pastor whose pains the Lord hath blessed among them for Pauls labours were blessed unto the Thessalonians and therefore his absence from them was so grievous to him and their presence so much desired by him But we being taken from you c. 3. It is therefore no little piece of Satans work and business to mar the comfort of any such fellowship not only by working strife division and prejudice among them while they are together Act. 15. 39. but also by procuring one way or other their scattering into divers places so that they cannot enjoy that mutual fellowship which gladly they would for saith Paul we were taken from you for a short time and this by Satans procurement as the following verse doth shew 4. So great delight hath a Godly Pastor to converse among his flock that even necessitated absence from them occasioned by persecution or other wayes will be grievous to him So was it with Paul whose necessitated removal from the Thessalonians was no less grievous than a Fathers removal from his destitute Orphans as the word implyeth which is rendred being taken from you 5. It is the duty and wisdom of the Lords people to make good use of the company and pains of godly and faithful Ministers seeing unexpectedly in a moment and twinkling of an eye they may be deprived of them for Paul was taken from them for a short time or in a short time the instant of an hour as the word doth read 6. It is no small comfort unto the Lords people under their saddest dissipation and scattering that however they cannot enjoy the bodily presence one of another yet they may be present one with another in heart and affection by minding one anothers case 2 Cor. 7. 3. by being suitably affected with it Heb. 13. 3. and not only praying to God for but also by all lawful means procuring the good one of another Col. 4. 12. for though Paul was taken from them in presence yet not in heart 7. Where desires after good are fervent and such as they ought they will be accompanied with fixed endeavours and purposes to get them accomplished a desire that comes not up the length of an endeavour and purpose is not worthy the name of a praise-worthy desire but of the sluggards raw and coldryf with Prov. 21. 25. for Pauls great desire to see them had endeavours or fixed purposes joyned with it we endeavoured to see your face with great desire 8. True grace and gracious affections of love desire hope hatred c. the more they are opposed they grow the more fervent all contrary opposition being but as Oyle or a little water cast upon a flame which maketh it burn the
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
way for shameful fainting in duty and foul defection from truth Heb. 12. 13. for Timotheus was sent both to establish and comfort them concerning their faith Ver. 3. That no man should be moved by these afflictions for your selves know that we are appointed thereunto He doth here shew 1. The necessity at that time of his sending Timotheus to establish them to wit the prevention of an apparent hazard lest any of them because of Pauls or their own afflictions should have been drawn away by flattery or shaken and moved from truth like the taile of a dog following upon his master as the word signifieth 2. And because the same hazard did yet remain in part he useth two arguments for their present establishment against fainting either under his or their affliction The first in this verse to this purpose They themselves knew or were sufficiently instructed from the doctrine of the Gospel that all Christs followers Mark 8. 34. and chiefly the Apostles 1 Cor. 4. 9. were appointed or as the word is rendred Luk. 2. 34. set as a mark at which the arrows of affliction and persecution are shot Now they are thus appointed and set as a mark for trouble by God both in his eternal counsel Rom. 8. 29. and in his actual separating them from the world by converting grace 1 Pet. 2. 21. Doct. 1. A Ministers care should be extended towards all and every one of his charge not only the great the rich the strong in grace and eminent but even to the poor the outwardly base contemptible and to such as are but weak even babes in Christ Heb. 5. 12 13. and this as at all times so especially when they are exercised with sharp tryals and sore afflictions for Pauls care was thus extended towards all at such a time as is implyed while he saith That no man should be moved 2. The Lords faithful servants may be so much supported by grace under their saddest sufferings as that their fear and care will be more exercised towards others of the Lords people and about the possible sinful consequences of their trouble upon others than any thing that doth concern themselves for supponing the afflictions here spoken of to be Pauls own as certainly his own are not excluded we find him more afraid of their stumbling than careful of himself That no man saith he should be moved at these afflictions 3. As Christians under afflictions for truth are in hazard to be shaken brangled and tossed to and fro with the wind of strong tentations which take their rise from thence So the ordinary tentations wherewith the Tempter doth assault afflicted Christians have much of insinuating flattery in them while he seemeth to commiserate their present case and promiseth much contentment and ease if they step but a little aside from the way of duty for attaining to an outgate for the word rendred to be moved signifieth to be shaken as a dogs taile and drawn away by flattery That no man should be moved by these afflictions 4. So much ought we to adore and reverence the Lords supream dominion and absolute providence as presently without debate to stoop and imbrace whatsoever lot is measured out unto us by it for he perswades them to endure affliction without fainting from this that they and others were appointed thereunto by God 5. The faith of this that the Lord hath firmly decreed to bring his followers by the way of the cross to their crown and to make them first to suffer with Christ before they reign with him is an excellent remedy to stay and settle the believer against fainting and wavering under the sorest trouble for this is the remedy prescribed here by Paul for we are appointed thereunto saith he 6. Scripture comforts under afflictions cannot support a man except he know them and be acquainted with them and ignorance is often the cause of our great impatience for he makes their knowledge of Gods appointment necessary in order to their drawing comfort from it for saith he your selves know that we are appointed thereunto Ver. 4. For verily when we were with you we told you before that we should suffer tribulation even as it came to pass and ye know He confirmeth here what he said of their knowing that Christians are appointed and called to undergo a suffering lot as appeareth by the causal particle for and withal doth add a second argument to preserve them from fainting to this purpose They themselves knew and could bear him witness that when he was among them at Thessalonica Act. 17. 1 c. he had foretold them that both he and they were to meet with much tribulation from their oppressing persecutors which prediction was now made out and verified by the event and therefore there was no occasion from them to faint because of affliction seeing they were so timously fore-warned of it Doct. 1. It is the duty of Christs Ministers to give timous warning unto the Lords people of tryals and hardships which they cannot choose but encounter in their Christian course lest otherwise when they are surprized with unexpected trouble they repent their undertaking and succumb Mark 14. 17. for Paul did timously and when he was with them foretel that they should suffer tribulation 2. When the Lords servants have an open door to Preach the Gospel unto a people they ought to stir their time and instruct their hearers in all necessary truths as not knowing how soon the door may be shut and the present opportunity of doing good removed Prov. 27. 4. for so did Paul when he was with them he told them of all necessary truths and of this in particular that we should suffer tribulation saith he 3. That the Lords people have had timous warning from the word of truth of their troubles which will attend them in their Christian course it ought in reason to keep them from fainting and stumbling at a cross when they meet with one for this is the Apostles scope in this verse to reason them up to a couragious frame of spirit under tribulation because he had told them before of it 4. As Ministers ought to be circumspect in their predictions foretelling nothing for certain but what the word of truth giveth ground to believe that it shall undoubtedly come to pass lest otherwise when the event doth not answer the prediction their Ministry be brought unto contempt So the fulfilling of such predictions doth strongly confirm the truth of the word and underprop the believer in the faith of it notwithstanding of any sad affliction or hardship he may be under for adhering to it for Paul foretold nothing but what the event did verifie and from this that the event did answer his prediction he doth perswade them not to faint but to adhere to truth although they were under present trouble for it We told you before that we should suffer tribulation even as it came to pass Ver. 5. For this cause when I could no longer forbear
been with them and Satan could not hinder that 3. That the work of Gods grace doth thrive among a people is good tydings from them and such good tydings may be had even from persecuted Christians for those were the tydings which Timotheus did report from this persecuted Church and they are called good tydings he brought us good tydings of your faith c. 4. The Lords way with his work and people doth often soare so high above all probable means that it disappoints and abundantly refutes our anxious and sometimes misbelieving fears So was it here v. 5. he feared they had yielded to the tempter in his absence from them at a time of so great need but now he finds it was otherwise the Lord having supplyed the want of Paul by some other way He brought us good tydings of your faith and charity 5. The best tydings which can be reported of any is that he is a believer in Jesus Christ a maintainer of charity and good works in his own practice and one that accounteth highly of the faithful servants of Jesus Christ And as all those three are alwayes conjoyned so nothing almost worth the hearing can be reported of any in whom all or any of those are wanting for the good tydings which he reported were of your faith and charity and that ye have good remembrance of us saith Paul 6. Though none who are truly Godly ought to be excluded from our special love yet some may justly challenge a choice room in our affections above others according to our special interest in them and stricter tye unto them by nature 1 Tim. 5. 4. by cohabitation 1 Tim. 5. 8. by favours received from them 1 Sam. 18. 1. by their greater usefulness in the work of God 2 Sam. 18. 3. and because of a greater measure of Gods grace shining in them for they made evident their special love unto Paul beyond others by their good remembrance of him and desire to see him 7. Among all those who may justly claim and do most easily obtain a choise room in the child of God his affections above others a gracious Minister whom the Lord hath made instrumental for his conversion is with the first for Paul had been an instrument of their conversion and therefore he shareth most deeply in their love and that ye have good remembrance of us saith he 8. As Christian love doth vent it self in speaking the best of the party loved so it differeth much as to this effect from popular applause Christian love is a constant friend but popular applause is most uncertain Matth. 21. 9. with 27. 22 23. for herein did they evidence their Christian affection to Paul that they had good remembrance of him always 9. Christian love and especially that which is betwixt a faithful Pastor and a gracious people of his charge doth earnestly long to evidence it self in Christian fellowship for the mutual comfort and spiritual advantage of both the parties Rom. 1. 11 12. for so did their love to Paul and his to them desiring greatly to see us as we also to see you saith he Ver. 7. Therefore brethren we are comforted over you in all our affliction and distress by your faith The Apostle in prosecution of the former scope doth next shew what effects these good tidings had wrought in him they are in number four The first whereof is comfort expressed here to this purpose That whereas his mind was otherwise oppressed and perplexed with fear v. 5. he was now comforted or recreated over them or by what he heard of them and especially by their faith or by the testimony which he heard of it Which effect of comfort is heightned from this that hereby the bitterness of all the affliction and distress of any sort for therefore is it expressed in two words whether by-past or present which he had endured either with them or after his removal from them was wonderfully sweetned Doct. 1. Christian love doth make it self evident in a fellow feeling sympathie with the case of those to whom it is extended and the more there is of love there will be the more Christian sympathie for to evidence his ardent affection towards them he sheweth how he sympathized with them their affliction and apparent hazard of defection did perplex him v. 5. and good tydings from them did comfort him Therefore brethren we were comforted saith he 2. The Lord doth usually reward a tender frame of spirit in bearing burthen with the Church and people of God in their hazard and afflicted case by giving the person so disposed the more of comfort and soul-ravishing joy arising from the Churches better case Those only who mourn with Zion are priviledged to rejoice with her Isa. 66. 10. for Paul was much afflicted with their hazard v. 5. and now he is much comforted having heard of Gods goodness to them under it we were comforted and v. 8. now we live 3. The Lord doth usually exercise his dearest children with vicissitude of contrary affections such as sorrow and joy fear and freedom of mind weeping may endure for a night but joy cometh in the morning Psal. 30. 6. and this because so impotent are we that we cannot well carry a full measure of any one of those for any length of time without miscarrying one way or other Psal. 30. 6 7. for Paul was so exercised before he was perplexed v. 5. but now he was comforted before he was as dead but now we live saith he v. 8. Doct. 4. The believers joy and comfort do not depend upon his freedom and actual deliverance from outward or inward trouble but upon the Lords comforting presence who often takes occasion from his kind dealing with others to pour in upon the believers spirit so full a measure of spiritual joy and comfort that in a manner the bitterness of all his own trouble is forgot and swallowed up in the sweetness of it for thus was it with Paul We were comforted over you in all your affliction and distress 5. From this that he expresseth only their faith as the rise of his comfort though Timotheus had reported of their other graces see upon v. 2. doct 5. by your faith saith he Ver. 8. For now we live if ye stand fast in the Lord. He doth here illustrate and confirm what he spoke of his comfort as appeareth by the causal particle for and withall express the second effect of those glad tydings to this purpose That if or seeing as the word may read they stood fast or were couragiously constant as the word implyeth in the faith whereby they were united to the Lord Christ he was thereby made to live that is of a cheerful spirit all things went with him according to his wish for men are said in a sense to live when their concernments succeed according to their mind and somewhat beyond their expectation to the disappointment of their fear Gen. 45. 27. Doct. 1. To rob a man of his
comfort and thereby to dead his spâ—â—its and make his life bitter is a kind of murther in Gods esteem for it takes away that which here the Apostle doth call life to wit the cheerfulness of his spirit through the want whereof he did formerly look upon himself as dead as is implyed while he saith for now we live 2. As the good of an honest Minister his pains amongst the Lords people redounds to himself in some respect and is not wholly reserved for him until afterwards but is in part bestowed upon him even in this life in so far as not only his inward but also his outward man is thereby bettered his very natural spirits are thereby cheered and consequently his strength preserved and in an ordinary way his life prolonged So his want of success and growth of wickedness among the people of his charge in despite of all his endeavours to the contrary is sufficient to dead his spirits to eat up his cheerfulness and consequently cut his dayes for the one of those doth follow upon the other and the former is evidently implyed while Paul affirms that his life or a cheerful frame of spirit did flow from their constancy in the faith now we live if ye stand fast in the Lord. Ver. 9. For what thanks can we render to God again for you for all the joy wherewith we joy for your sakes before our God He doth confirm and illustrate what he spoke of his cheerful frame of spirit and withall expresseth the third effect of those good tydings to this purpose he did for their sake or by their means reap so much spiritual and sincere joy called here joy before God as he could never in way of thankfulness to God express to the full and as the cause required his present sense of Gods love which had bestowed upon him so rich a mercy for such questions as this what thanks can we render c. do usually imply somewhat above expression and cannot well be answered Psal. 84. 1. and 119. 97 Doct. 1. Gods ordinary way of dealing with exercised Christians is The lower they are brought under sad and weighty exercise to make their comfort and joy accompanying their outgate so much the more to abound See 2 Cor. 1. 5. for Paul who was pressed down and brought so low with a twofold weight of desire and fear that he could not longer forbear v. 5. is now as much exalted that he cannot find words sufficient to express the sweetness of his case he was comforted v. 7. he did live v. 8. and here he had joy and all joy for all the joy wherewith we joy saith he 2. As the Lord doth sometimes furnish his people with more than ordinary matter of joy and such as they cannot contain but must express their sense thereof with cheerfulness and good will So they ought and in some measure will have a watchful eye that in all such expressions of joy they vent nothing that is carnal sinful or unseemly but what beseemeth such as are alwayes in Gods sight and are especially then most narrowly marked and taken notice of by his all-seeing eye for Paul having such matter of joy while he is about to express it doth set himself in Gods sight for all the joy saith he wherewith we joy before our God 3. Whatever matter of joy a man may have he cannot improve it nor attain to the actual exercise of solid and spiritual joy except his interest in God be in some measure cleared whose reconciled face doth put such a ravishing lustre upon all our other mercies as they draw out the heart actually to rejoice in them or rather in God for them See Psal. 4. 6. for though Paul had matter of joy from the former good tydings yet he doth not actually rejoice until he close with God as his through Christ as is implyed while he saith for all the joy wherewith we joy before our God 4. Christian love to those who are Gods doth give the person who loveth an interest in all the good things bestowed by God upon those whom he loveth and a large share of all the joy and comfort which are occasioned by them for Paul to make evident his ardent affection to these Thessalonians doth shew that their merciful receipts did give him matter of all joy for all the joy saith he wherewith we joyed for your sakes that is for Gods mercies towards them mentioned v. 6. Doct. 5. Whoever are or may be the occasion of joy by furnishing matter for it yet a Godly heart will not rest upon them but look to the Lord above all ascribing praise and thanksgiving to him who not only giveth the cause and occasion of joy by making instruments to be that which they are matter of joy and not of grief Psal. 20. 9. but also doth give us to improve that matter of joy unto actual rejoycing which otherwise we could not Eccles. 2. 24. for Paul though he had the matter of his joy furnished from the Thessalonians yet he looks over them to God and returns him thanksgiving for it what thanks can we render unto God for all our joy saith he 6. As giving of thanks is all the rent which either the Lord doth crave or we can return unto him for favours received So no thanksgiving of ours can be lookt upon as an answerable return to the meanest of mercies and especially a Godly heart can never satisfie himself in the matter of his thankfulness to the Lord he prizeth the mercy received so high and seeth his thanks to be so feckless that he judgeth all he can do of no value and no wayes answerable to what so rich mercy in God doth call for for Paul seeth that thanksgiving was his due but cannot satisfie himself in any thing he could do of that kind as is implyed while he saith what thanks can we render to God for all the joy c. Ver. 10. Night and day praying exceedingly that we might see your face and might perfect that which iâ— lacking in your faith Here is the fourth effect of those glad tidings upon Paul he was thereby put to his prayers which were 1. Assiduous the phrase night and day implyeth such an assiduity as admits of no other but necessary intermissions Luk. 2. 37. next it was fervent and serious so much is implyed in his praying exceedingly or as it is in the original excessively intimating fervency of affection 3. The thing prayed for was 1. To see them or to be present with them 2. That being with them he might have occasion by his Preaching to them and conversing with them to perfect supply and make up as an instrument under God 1 Cor. 3. 5. what was lacking and wanting in their faith whether in their understanding as to their knowledge of or assent unto truths revealed or in their will and affections as to their imbracing of and adherence unto that good thing held forth by those truths Doct. 1. There can
be no such cause of thanksgiving in this life but there will be also matter for prayer and an incumbent necessity to go about that duty there being always somewhat wanting to the best and necessary to be had Phil. 3. 12. And prayer being a prime mean appointed of God for obtaining of what we want Ezek. 36. 37. for though Paul had at this time such matter of thanksgiving that he could not well express it vâ— 9. yet he is assiduous in prayer night and day praying exceedingly 2. Our prayers to God should be both assiduous and serious the former without the latter being but vain babling condemned Matth. 6. 7. and the latter without the former but a violent evanishing flash to no purpose condemned Isa. 26. 16. for his prayers had those two properties night and day praying exceedingly saith he 3. There is a singular efficacy and aptness in a Ministers presence and preaching through the Lords blessing to beget confirm or carry on the work of grace in hearers beyond what there is in his writings while he is absent There is not only a more express promise of a blessing unto Preaching Rom. 10. 17. but also there is nothing almost in a man whom God hath sent to gain souls whether carriage gesture or countenance which the Lord doth not make subservient unto edification one way or other 1 Cor. 9. 22. for therefore is it that Paul not content with writing to them doth so much desire to see their face that he might perfect that which was lacking in their faith 4. As the faith of the best hath its own inlaicks and most eminent believers have need to pray Lord increase our faith Luke 17. 5. so faith is preserved and increased in the use of those means by which it was begotten at first It is begotten by ordinances and especially by the word Preached and it is preserved and receiveth increase by ordinances and the publick Preaching of the word for though Paul did highly commend their faith chap. 1. 3. yet somewhat was lacking to it and he prayeth he may see them that by Preaching to them he might perfect that which was lacking in their faith Ver. 11. Now God himself and our father and our Lord Jesus Christ direct our way unto you The Apostle having but made mention v. 10. of his usual practice in praying doth here in the third part of the Chapter break out in a most fervent and devout prayer and thereby maketh way for the second principal part of this Epistle which beginneth chap. 4. In which prayer there is first the party to whom he prayeth God himself taken here personally for the first person therefore is it added Our Father and he is contradistinguished to Christ Jesus our Lord the second person to whom also the Apostle prayeth 2. There is the matter prayed for 1. Thâ—â— all Obstacles and impediments being removed he might get a successful journey and be directed by providence as in a right line towards them as the word in the original doth signifie Doct. 1. So necessary and of so universal use is this duty of prayer that our heart should be constantly kept in such a readiness to it that when ever the least opportunity is offered we may set about it yea and where a man is fervent in prayer he will lâ—y hold upon every occasion to break out in it for Paul having but made mention of Prayer v. 10. and seeing some necessity of praying presently cannot contain himself but sets about it now God himself and our father c. 2. That Jesus Christ is God equal with the Father appeareth hence that not only divine worship but also divine properties in over-ruling by his providence the affairs of men are ascribed to him for Paul doth pray unto him and seeketh a successful journey from him Our Lord Jesus Christ direct our way 3. Though the object of divine worship be but one and the same glorious God Matth. 4. 10. and there is but one kind of divine worship to wit that which is supream and becometh this one infinite majesty of God and therefore whatever person of the Godhead be expresly named in our prayers the rest are not excluded but included in that one they being all three one only God the same in essence 1. Joh. 5. 7. yet it is not only lawful but also sometimes convenient though not alwayes necessary to name expresly in our prayers the distinct persons and especially Jesus Christ the second person with the Father thereby to strengthen our confidence for acceptation and an answer seeing there is no access to the Father but by him Joh. 14. 6. for Paul here doth expresly direct his prayer both to the Father and the Son Now God himself and the Father and our Lord Jesus Christ. 4. The Lords most powerful providence doth over-rule the most malicious designs of Satan against his work and people so that he could easily mar the prosecution of them when at their greatest height if he did not sometimes judge the contrary more convenient for his own glory and his peoples good Psal. 76. 10. for Paul could not otherwise pray in faith unto God for a successful journey when he knew Satan did ply his utmost to hinder it Chap. 2. 18. now God himself direct our way unto you saith he 〈◊〉 Seeing it is not in man to direct his own way Jer. 10. 23. therefore he ought to wait and depend on Gods direction for all his undertakings and this both for light that he may know what when and how he should do Psal. 27. 11. and for strength to enable him for and bear him through against difficulties in the performance Eph. 3. 16. for so doth Paulâ— now God himself direct our way unto you Ver. 12. And the Lord make you to increase and abound in love one towards another and towards all men even as we do towards you A second thing he prayed for is that whether he came unto them or not the Lord himself might supply his absence by making them grow abundantly and beyond all ordinary measure as the doubling of the word increase and abound doth imply in the grace and duties of love first one to another and among themselves who were Christians next generally towards all men even Heathens And in the close of the verse he casts in one incitement to the exercise of this grace from his own example and practice towards them Doct. 1. Though the Lord doth usually work by ordinary means yet we may not â—ye him absolutely to them but under want of means ought to depend upon him to supply their lack for Paul depends on God for making them grow in love even though he himself should not come to them And the Lord make you to increase 2. As not only the first beginnings but also the growth and progress of grace do come from God and therefore are to be sought from him by prayer So we need not fear while we plead with God
for spiritual mercies lest we exceed and seek too much for Paul seeketh that he may make them grow abundantly and beyond all ordinary measure and the Lord make you increase and abound 3. As it should be a believers aime to grow in grace so he should labour in this study after growth both to extend himself to the exercise of more graces as is enjoyned 2 Pet. 1. 5. and to better the exercise of one and the same grace so as to grow more frequent copious and spiritual in it as is injoined chap. 5. 16 17. for Pauls praying for growth shews we should endeavour it and the two words he useth to express this growth are made by some to differ thus that the first may signifie to increase in number the second in heap or bulk now the Lord make you to increase and abound in love 4. As Christian love ought and will be mutual among real Christians So it is not mercenary nor doth extend it self unto those only from whom the Christian may expect a return of love again but to others also from whom nothing of that kind can be had even to all men and that because of Gods command Matth. 5. 44. and that there is somewhat love-worthy in all Rom. 2. 15. though abused and defaced by the most Rom. 1. 21. for he prayeth that they being Christians may abound in love first towards one another and next towards all men 5. A Minister's own example and sanctified practice according to the truth he preacheth is one of the strong inducements unto a people to give him obedience in what he prescribeth and therefore though a profane man may preach â—o purpose Matth. 7. 22 23. yet his preaching is not usually so much accompanied with fruit and success 1 Tim. 4. 16. for Paul alleadgeth his own practice as an inducement even as we do towards you saith he Ver. 13. To the end he may stablish your hearts unblameable in holiness before God even our Father at the coming of our Lord Jesus Christ with all his Saints Here is a third thing prayed for in order to which their growing in love was presently sought as it appears from the word of connexion betwixt the verses and it is that thereby as by one mean the Lord might first confirm and establish them in holiness so as they should not be easily moved or driven from the solid practice of it And next that by both those to wit their growth in love and stability in holiness their hearts or consciences so called 1 Joh. 3. 19 20. might be rendred blemeless or without complaint as it may be well taken in an active sense his meaning is that their consciences may be pacified yea and absolve and pass sentence in their favours and this before the bar and tribunal of God their reconciled father the full accomplishment of which wish should be at Christs second coming when he shall come accompanied with all his Saints or as the original may read his holy ones that is either his holy Angels 2 Thes. 1. 7. or the holy souls of the Saints departed who shall come down with Christ to be united and glorified with their bodies See the same effect of pacifying the conscience ascribed to grown love 1 John 3. 19. and 4. 18. and it is ascribed to love and holiness as to that which doth evidence our interest in Christs blood John 13. 35. by the only merit and worth whereof we have peace with God Rom. 5. 1. Doct. 1. Though Children and those who are weak in grace be tossed to and fro with every tentation Ephes. 4. 14. yet grown and growing Christians are not so easily shaken Growth in Grace is accompanied with stability both in truth and holiness for Paul teacheth so much while having prayed v. 12. for growth in grace he addeth here To the end he may stablish your hearts unblameable in holiness 2. It concerneth a Christian much by all means to endeavour that his heart and conscience may be without complaint speak peace unto him and absolve him seeing if a mans heart and conscience upon good ground condemn him much more will God who is greater than the heart and whose deputy the conscience is 1 Joh. 3. 20. for Paul prayeth here that their hearts or consciences may be unblameable and without complaint 3. As a man in making his heart and conscience pass sentence upon his state and way should sift himself in Gods sight and endeavour that his conscience pass such a sentence upon all as he thinks God the Judge of all will pass So in this enquiry and process he should look upon God as a fatherly Judge who will pass sentence as a Father according to the Covenant of Grace and not as a strict sin-pursuing Judge according to the Covenant of Works for he wishes that their hearts may be unblameable or without complaint before God that is when sifted as in his sight and calleth him our Father to shew in what relation he should be taken up 4. Though it be the alone blood of Christ apprehended by faith that purifieth the conscience and gives it ground to absolve and speak peace seeing by it alone provoked Justice is satisfied and we are justified whereupon our peace with God doth follow Rom. 5. 1. yet inherent holiness doth also quiet the conscience in its own order and way to wit though not meritoriously and by way of satisfaction to the claim of justice for all our righteousnesses are as filthy rags Isa. 64. 6. yet by way of evidence and as a faithful witness of our undoubted interest in Christ and right to his blood 1 Joh. 3. 14. for Paul prayeth that their hearts or consciences may be unblameable without complaint or pacified in holiness 5. Though the meanest measure of sincere holiness be a â—ufficient evidence in it self of an interest in Christ and consequently may quiet the conscience Mat. 5. 6. yet that a man may clearly discern this evidence and get his conscience actually and upon good ground quiet by it it 's necessary that he grow in grace and be established in holiness otherwise his peace is more lyable to be questioned and shaken by every new assault for Paul ascribeth this effect of pacifying the conscience to growth in grace and stability in holiness while having prayed for their growing in grace he addeth to the end he may stablish your hearts unblameable in holiness 6. However believers do enjoy muchâ—sweet peace Rom. 5. 1. and some clear evidences of a right to Christ in their begun sanctification even while they are here Cant. 6. 3. yet the full accomplishment of their begun happiness is reserved until Christs second coming Many things are wanting now even to those who have most 2 Cor. 6. 6. which shall be then made up Our holiness shall then be perfected and we confirmed in it our peace extended as a river neither shall our consciences afterwards ever smite or accuse for he sheweth the term when we
shall be fully established in holiness and our consciences throughly pacified shall be at the coming of our Lord Jesus Christ with all his Saints CHAP. IV. THE Apostle being in the second principal part of this Epistle until v. 23. of chap. 5. to press upon them the practice of an holy life he doth in the first part of this Chapter propone several exhortations to that purpose The first is to the study of holiness and sanctification in general v. 1. inforced 1. From his manifold injunctions of this kind he had given them already v. 2. 2. It was the will of God that they should so walk v. 3. Next the following exhortations do press their exercise of some particular vertues and branches of that sanctification presently mentioned As 1. the exercise of chastity v. 4. and abstinence from all uncleanness contrary to it v. 3 5. 2. The exercise of Justice and equity in abstinence from all sort of oppression And both these are inforced because 1. Otherwise God would plague them v. 6. Next from the end of their calling to wit their sanctification v. 7. Thirdly their disobedience would be a despising of God v. 8. The third exhortation is to the exercise of brotherly love which he presseth indirectly from their progress herein already v. 9 10. And 4. he exhorts to quietness of spirit opposite to Idleness and curiosity v. 11. Because 1. of publick honesty 2. Of private utility v. 12. In the second part of the Chapter he propones several considerations to allay immoderate grief for the death of friends As 1. their death is but a sleep v. 13. 2. They shall undoubtedly arise v. 14. 3. They shall be in no worse case at Christs second coming than the Godly who shall be then found alive v. 15. yea they shall have the advantage of them as being to be first raised and before those others shall be changed v. 16. 4. After their resurrection the Godly of both sorts shall meet together and both of them with Christ. 5. They shall never part again v. 17. And so he concludes by pointing at the use which they were to make of all those considerations v. 18. Ver. 1. FVrthermore then we beseech you brethren and exhort you by the Lord Jesus that as ye have received of us how ye ought to walk and to please God so ye would abound more and more He doth here and to v. 3. propone and urge a general exhortation which is a comprehensive summ of all the rest which he is to press upon them afterward And having made a transition from the preceding doctrine by the word furthermore implying as the original beareth there did somewhat yet remain necessary to be added he doth in the name and authority of the Lord Jesus and for his sake exhort them and that both lovingly as the word rendred beseech implyeth and seriously as his using two words to the same purpose doth import And the thing unto which he exhorts them is that according to the doctrine and injunctions they had formerly received of him while he was with them pointing out both the necessity and manner of such a walk and conversation as might be acceptable unto and please the Lord so they would abound more and more that is supposing they had already entred this walk as is expresly affirmed chap. 1. v. 3. he would have them now to make continual progress and in a manner to outstrip themselves by their future diligence Besides what I have observed already upon the cohesion of the doctrinal and practical part of the Epistle to the Ephesians chap. 4. v. 1. doct 1 2. which is applicable here Learn 1. The endeavours of others by prayer or otherwayes to have us doing well should not hinder but rather further our own diligence and pains and particularly our own prayers or the prayers of others to God on our behalf should be seconded by diligent use of means on our part for attaining the good thing prayed for otherwise we tempt the Lord by our prayers as the sluggard Prov. 21 25. and make the prayers of others wholly ineffectual as to the bringing about of any good unto us Psal. 35. 13. for Paul having prayed fervently that the Lord would make them abound in grace chap. 3. 12. he doth here press upon themselves to abound more and more and because he prayed for it therefore he would have them to endeavour it as appears by the illative particle then or therefore furthermore then 2. When a Miâ—ister hath with greatest clearness and fulness explicated and laid open the doctrinal part of Christian Religion and the several articles of faith he hath not yet absolved his task until he press upon peoples consciences the practice of piety and of the several duties of an holy life And whatever a man be for knowledge yet there is one thing and the main thing lacking so long as he knows not or cares not how to bring his knowledge into practice his knowledge in that case is to no purpose as not having attained the end for which it is given Act. 2. 11 12. for Paul having already instructed them in the doctrinal part of Religion and exhorted them to constancy in it he looks upon somewhat yet wanting and necessary to be added even the following directions to lead an holy life furthermore then or as to that which yet rests we beseech you 3. A Minister especially in pressing the practice of holy duties upon the people of his charge should labour to be both affectionate and serious so that neither his affection and respect unto them may marr his vehemency and fervor in pressing home the point upon their conscience nor yet his zeal and fervour make him omit any thing whereby sanctified prudence might teach him to evidence his affection to them and respect of them lest otherwise by exasperating their corruption he drive them further from their duty instead of bringing them nearer to it for Paul while he presseth duty doth not command imperiously but intreats them meekly and affectionately as the word rendered beseech implyeth and yet most seriously and fervently he both beseecheth and exhorteth 4. A Ministers meekness and lenity ought to be seasoned with some mixture of authority and due severity lest otherwise his meekness be despised and his Ministry want an edge for as Paul beseecheth them in lenity so he obtests them by the Lord Jesus that is in his name and authority and for his sake 5. Though good works and an holy walk be not necessary antecedents of Justification Rom. 4. 5. yet they are of necessity required in the person now justified to wit for making his calling and election sure 2 Pet. 1. 10. for making evident the reality of his faith and interest in Christ Jam. 2. 18. for glorifying God Joh. 15. 8. for gaining of others Matth. 5. 16. for attaining the actual possession of life eternal as the way to it Heb. 12. 14. though not as a price to merit
or buy it Rom. 6. 23. for the word in the original rendered how ye ought to walk doth signifie how ye must of necessity walk 6. That a man may walk as a Christian and so as to please the Lord he must take the revealed will of God delivered by his Prophets and Apostles and committed by them to sacred writ for his guide both in the matter and manner of his walk for Paul teacheth so much while he saith that as ye have received of us how ye ought to walk and to please God so ye should abound now what they had received of him to this purpose by his Preaching he doth here commit the summ of it to writing 7. Whatever be a mans walk and conversation for matter or otherwise for manner yet he walks not as a Christian nor so as he can have any real or solid comfort in his walk except he sincerely endeavour to please the Lord by doing what he doth as service to him Eph. 6. 6 7. for Paul makes their endeavour to please God a ne-necessary ingredient in a Christian walk while he saith how ye ought to walk and to please God 8. There is not a rest or stand allowed of God to any in the way of grace but when much is attained we ought still forgetting those things which are behind Phil. 3. 13. enlarge our desires and bend our endeavour after more and yet after more seeing there is still more to be had Phil. 3. 13. and the Lord alloweth our desires after grace to be insatiable and boundless Joh. 16. 23 24. though as to our other enjoyments he would have them bounded by his allowance Heb. 13. 5. for Paul supposing they had already grace and a great measure of it doth nevertheless exhort them to abound more and more Ver. 2. For ye know what commandments we gave you by the Lord Jesus Here is a reason to inforce the exhortation 1. The thing required by him now was nothing else but what he had enjoyned them formerly 2. Those directions he gave them were not his own but the Lord Christs in whose name and authority he as Christs Lyon-herauld had proclaimed them for the Greek word signifieth such a commandment as is published by one in the name and authority of another and so much also is expressed while he saith by the Lord Jesus or in his name Lastly they did know and were sufficiently convinced both that he had given those commandments and that they were not his but Christs Doct. 1. As Ministers ought not to forbear the frequent repetition of one and the same truths until they obtain from people their due acceptance though still with some delectable variety in some circumstances of their delivery lest otherwise they become loathed of the hearers So the more that a duty is inculcate we are the more obliged to take notice of it and will have the more of guilt if we neglect and slight it for Paul presseth obedience to the former exhortation from this that he had frequently pressed it before as well as now for ye know what commandments we gave you 2. As the Lords Ministers ought to deliver nothing for a rule of faith or manners unto their hearers but what they have a warrant for from Christ for they are but Ministers of Christ and publishers of his will to his people and not Lords of their faith 2 Cor. 1. 24. So the Lords people should receive nothing of their hand but that for which they can produce such a warrant for the injunctions which Paul gave them and they were to receive from him were only such the commandments which he gave them by the Lord Jesus 3. The more we know our duty and are convinced of a tye laid on by God himself to walk in it the greater should be our care to make conscience of it otherwise our knowledge will be our condemnation Joh. 3. 19. and we see sin without all cloak or excuse Joh. 15. 22. for the strength of this present argument lyeth in their knowledge for ye know what commandments we gave you by the Lord Jesus Ver. 3. For this is the will of God even your sanctification that ye should abstain from fornication In this verse he doth first declare what that is wherein he did exhort them to abound v. 1. to wit sanctification which being taken as it is our duty is a serious and constant endeavour after a full and through conformity of the whole man both outward and inward Jam. 4. 8. to what the Lord requireth in his word And he addeth also a new argument to enforce the exhortation so explained to wit It is Gods will or the thing which he requireth as well-pleasing unto him Next being to press upon them some particular branches of sanctification he begins with chastity In pressing whereof he first exhorts them to abstain from the contrary vice to wit fornication which is to be taken here generally as extended to all filthiness and uncleanness contrary to chastity and thus it comprehends adultery Matth. 5. 32. yea and incest 1 Cor. 5. 1. Doct. 1. This may sufficiently commend a duty and set us upon the practice of it that it is willed and commanded of God what ever otherwise be the reluctancy and vain debatings of flesh and blood against it Gal. 1. 16. It holdeth good in his commands alone they are not to be disputed but obeyed and his will to be simply followed without further enquiry in the grounds and reasons of it except where those are held forth unto us by the Lord himself for he holds out the Lords will as a sufficient reason to press the present exhortation for this is the will of God saith he 2. The duties of sanctification are no less willed and enjoyned by God to believers than the exercise of faith it self faith in Christ doth not loose the tye of the command and will of God binding us to duty for writing to believers he saith This is the will of God even your sanctification 3. A Ministers wisdom should lead him in pressing holiness not to rest upon generals but to condescend upon such particulars of sin and duty by disswading from the one and inciting to the other the omission or commission whereof is most common among the people of his charge for so doth Paul having pressed sanctification in the general he descends unto some particular duties and such doubtless as the present condition of that people did give him the occasion to pitch upon beyond others That ye abstain from fornication saith he 4. As sanctification includeth not only the practice of duty but also the mortification of and abstinence from sin so there are no sins that an holy heart will scare more at and strive to mortifie than those to which his fleshly appetite would enslave him such sins being not only insnaring when given way to Eccles. 7. 26. because most delightsome but also most inconsistent with at least most destructive of the work of
of those boiling passions 3. As there are several degrees of one and the same sin the former whereof maketh way to the latter So then do we set against a sin to purpose when we not only lop the utmost branches or set our selves to refrain from the outward act but also to restrain the inward motions and desires of the heart after it for he will have them to set against the inward lust or passion of concupiscence as the most ready mean of abstinence from the breaking out of concupiscence in the outward act of fornication spoken of v. 3. Doct. 4. The sight of sins prevalency in others should not allure us to it but much rather scare us from it there being thereby occasion offered to get a more full and clear sight of the tyranny and loathsome filthiness of sin given way to than can be attained by the hearing of the ear and word-speaking for therefore doth he set before them the prevalency of this sin among the Pagan-Gentiles to scare them from it even as the Gentiles saith he 5. As that is only worthy to be called the knowledge of God which is operative upon the heart and affections So ignorance of God is a woful root from whence many other sins do spring up The Lord sometimes judicially giving the ignorant person over to those other sins as a just punishment for his affected ignorance Besides that the knowledge of God which we ought to have includeth the knowledge of our duty wherein we honour him being so known and therefore they who know not God cannot but sin as not knowing whereat they stumble for although the Pagan-Gentiles had some knowledge of God yet because their knowledge was not operative and effectual he affirms simply they knew him not and makes their ignorance the cause of their uncleanness even as the Gentiles which know not God 6. Though the child of God is not bound to abstain from every thing which unrenewed men practise for even they may do some things which are in themselves and materially good Rom. 2. 14. yet as they should eschew every sinful practice of others so especially such practises as are speaking evidences of their living in their unrenewed state for Paul dâ—sswades them from living in the lust of uncleanness because this was the practice of the unrenewed Gentiles and such a practice as did demonstrate they knew nothing of God savingly and as they ought even as the Gentiles saith he which know not God Ver. 6. That no man go beyond and defraud his brother in any matter because that the Lord is the avenger of all such as we also have forewarned you and testified He doth here press a second branch of that sanctification spoken of v. 1. The exhortation is first proponed to this sense That in no matter or in no business of common commerce they should wrong their brother either by open violence as the word rendred go beyond implyeth it signifieth to go above or trample upon one as despicable and so expresseth to the life the nature and way of proud and insolent oppressours nor yet by secret fraud and deceit as the other word is expresly rendred see also 2 Cor. 7. 2. and the party whom they are discharged to oppress or deceive is their brother that is one of the same Religion with them Deut. 17. 15. whereby he meaneth not as if it were lawful to oppress others see the contrary Exod. 22. 21. but because the most of their traffick and commerce being probably with Christians and among themselves the consideration of their interest in the person injured by them would add no small weight to their sin 1 Cor. 6. 6. Next he addeth a reason to enforce not only this disswasive but the former v. 5. and it 's taken from one dreadful effect of all such sins they lay open the person guilty to Gods dreadful vengeance and he confirmeth the truth hereof from this that he had often told them so much before when he was with them and not only simply told but seriously testified and earnestly obtested them to believe the truth of what he had deponed as it were upon oath unto them for so much doth the word imply Doct. 1. The wise Lord hath judged it fitting so to dispense of things worldly unto mankind not giving all things needful unto any one as that men cannot live without mutual commerce and exchange of commodities from one hand to another for he suppones the necessity of mutual commerce while he forbiddeth oppression and deceit in it that no man go beyond his brother in any matter or in any business of common commerce 2. So covetous is man by nature of that which is his neighbours and so little willing to reverence the Lord in the measure of things worldly dispensed unto him Isa. 5. 8. that he is easily tempted to catch advantage of his Neighbour in the matter of commerce and to make up his own worldly estate by impairing the estate of others for Paul while he forbiddeth this evil supponeth that men are prone to fall in it That no man go beyond or defraud his brother 3. So enslaving an evil is covetousness that where it reigneth it maketh the covetous wretch imploy the utmost both of his power and skill to give it satisfaction for Paul while he forbids both going beyond or oppressing by power and defrauding by skill implyeth that both power and skill is usually imployed for carrying on this sin That no man go beyond or defraud 4. So subtle a fisher and hunter after souls is Satan Eph. 6. 11. as that he hath several sorts of tentations according to the several tempers and abilities of people to insnare them with in one and the same sin So that when any are effrontedly shameless in wickedness and love to be known and feared as such and have power to bear them out to act their villanies he then tempts them to oppress avowedly and with strong hand and for others who either have not power or good will to carry on their wickedness in open view those he tempts to defraud or deceive teaching them a way how to sin and not to be so easily discovered in their sin for Paul suppones there were tentations of both those kinds while he forbids to yield to either That no man go beyond or defraud his brother 5. Whatever pretexts a man may find out to render one sin and especially his own sin more plausible and excusable than another yet no pretext of that kind can licentiate a man to live in any sin neither the open oppressour who pretends plain even down dealing and kything himself to be whaâ— he is nor yet the subtle deceiver who pretends law and fair bargain are excuseable but both of them are alike guilty before the Lord for both are here condemned That no man go beyond or defraud his brother 6. As impunity from men doth harden the wicked much in sin So the Lord doth alwayes supply the
for if we believe c. 2. Concerning Christs death and resurrection see upon Gal. 1. 1. doct 7. Jesus dyed and rose again 3. Though thus saith the Lord and divine revelation be a ground sufficient in it self whereupon to build our faith Psal. 60. 6. yet such is our unwillingness to believe especially when the thing spoken hath no ground in reason Gen. 18. 12. and so great is Gods condescendence to help and supply our weakness Joh. 20. 27. that he alloweth us to make use of any other lawful mean whereby we may strengthen our faith and as it were reason our selves up to a belief of that which the Lord saith for so the Apostle doth teach us to take help from Christs death and resurrection to strengthen us in the faith of our own resurrection for if we believe saith he that Jesus dyed and rose again even so c. 4. Among other things helpful to bring us to the solid and fixed belief of revealed truths this is one to single out some truths which are more easily believed than others as having besides the authority of God interposing for the truth of them some further confirmation from humane testimony or their powerful effects upon our own hearts or the hearts of others that so being once fixed and setled in the faith of those we may be thereby in some measure helped to give credit unto all such other truths as have dependence upon them for Paul to bring them to the faith of their own resurrection would have them improving the faith they had of Christs death and resurrection which was confirmed by so many witnesses Luke 1. 1 2. and accompanied with wonderful effects upon the hearts of many If we believe that Jesus dyed and rose again even so c. 5. As those and those only shall attain to the blessed resurrection of the just unto life who continue in the faith whereby they are ingrafted in Christ to their last breath Heb. 3. 14. So the union betwixt Christ and believers once made by faith is so sure and firm that death it self cannot dissolve it yea not only their souls but also their bodies being separate from their souls and in a manner from it self when dissolved in the grave to ashes do yet remain united to Christ For those whom God shall raise to a glorious life are designed to be such as sleep in Jesus and living dying and dead are still in him yea and their bodies which only do properly sleep are also in him Even so also them which sleep in Jesus will God bring with him 6. The great prop for our faith to rest upon as to the truth of the resurrection is the power of God whereby he is able to do what he will Psal. 135. 6. and to make us of new out of our own ashes as once at the first he made all things of nothing Heb. 11. 3. for he leads them to Gods power for grounding of their confidence while he saith Them will God bring with him 7. Through vertue of that union betwixt believers and Christ it cometh to pass that whatever hath befallen Christ as he is the head of believers shall in Gods due time be verified in believers themselves that due proportion and distance being always kept which is betwixt head and members for he inferreth that we shall be raised because he arose because of our union with him them will God bring with him Ver. 15. For this we say unto you by the word of the Lord that we which are alive and remain unto the coming of the Lord shall not prevent them which are aâ—leep Followeth a third head of the forementioned doctrine expressing the order wherein the dead shall arise which serveth also for a third ground of consolation against immoderate sorrow And first in this verse that he may conciliate authority to the following doctrine which transcends the reach of humane reason to know and understand without special revelation he doth after the manner of the Prophets Zech. 4. 6. premit a preface asserting that what he was to say was by or in the word of the Lord that is in his name and by vertue of express commission from him 2. He sets down the order wherein the dead were to rise first negatively to this purpose They which shall be then alive and remain on earth until Christs second coming as a small remnant of all that numerous company of believers who had formerly lived but ere then will be removed by death that small remnant I say shall not prevent or have the start of those who are asleep or dead to wit neither as to their meeting with Christ in the air nor their actual possession of glory spoken of v. 17. and Paul puts himself among those who shall be then alive while he speaketh in the first person we not as if he had been to continue until then but because he divides all believers at Christs coming in two ranks the living and the dead he doth as it were for an example of the purpose in hand place himself among the living as he then was when he wrote or that he may thereby teach believers in all times to make ready for that day as if it were to come in their own time because the peremptory time when it shall come is uncertain Matth. 24. 42. Doct. 1. So violent is the current of impetuous affections when once given way to Psal. 77. 3. so hardly are we convinced of the evil that is in the excess of any thing in it self lawful and in particular in the excess of immoderate grief Joh. 4. 4 9. that a word in the by will not allay it there must be word upon word and reason upon reason to demonstrate not only the sinfulness of it but also that there is no reason for it for Paul having given two reasons already to allay their immoderate sorrow he doth here give a third taken from the order wherein the dead shall rise for this we say unto you c. 2. As Ministers should bring forth nothing for truth but that to which they may premit Thus saith the Lord So whatever truths they deliver though never so far above the reach of natures light if once it be made known that the mouth of the Lord hath spoken them we ought without further enquiry to stop our ears unto all that carnal or corrupt reason can suggest against the truth of them for being to deliver some mysterious truths above the reach of natural understanding he premitteth this that they had divine authority for them and therefore should have credit for this we say unto you by the word of the Lord saith he 3. The Lord Christ shall never want a Church of believers upon earth which in despight of Satans malice to the contrary shall still have a being either more conspicuously Isa. 2. 2. or more hidly Rev. 12. 6. in some one place or other until Christs second coming for Paul sheweth there will be
some believers alive and remaining until the coming of the Lord. 4. The Lord Christ who is now absent in his humane nature and bodily presence in Heaven from us Act. â— 21. shall again return and at the last day be present with us and this not only in his power and vertue as he is present with believers always Matth. 28. 20. but as God and man in both his natures His very humane nature shall be brought down from Heaven with him and every eye shall see him Rev. 1. 7. for the word rendred coming doth signifie a presence in his being and essence and not his power only unto the coming of the Lord. 5. The great advantage which our godly friends who dye in the Lord shall receive themselves by death should allay our excessive sorrow for their removal notwithstanding any loss which doth thereby redound unto us otherwise our grief is but selfish and carryeth in it but a small regard to their happiness for Paul in this and the following verse doth labour to allay their immoderate grief because their deceased friends received no prejudice but great advantage by their death we which are alive shall not prevent them which are asleep Ver. 16. For the Lord himself shall descend from Heaven with a shout with the voice of the Arch-Angel and with the Trumpet of God and the dead in Christ shall rise first This verse doth first hold forth the glorious and terrible manner wherein Christ himself in his bodily presence see v. 15. doct 4. shall descend from Heaven to Judge the world He shall come with great Majesty as Kings do enter their Royal Cities with such solemnitie as great Judges do set themselves upon the Bench or with such terrour as Generals of Armies do joyn Battle with the Enemy for the several things attributed to his coming in this verse have in them allusions to all those But more particularly he shall come with a shout The most probable meaning is that he himself shall give the word of Command both to dead and quick to compear at his Bar which command of his shall be proclaimed by an Arch-Angel that is some one or other chief Angel whose proclamation shall be confirmed by sound of Trumpet or with some formidable martial-like voice as of a Trumpet called the last Trumpet 1 Cor. 15. 52. because none shall sound after it and the Trumpet of God here because it shall ratifie the command come forth from God and shall sound so loud as it will be heard far and near even by those who are in the graves Joh. 5. 28. and depths of the Seas Rev. 20. 13. for the excellency of a thing useth to be set forth by this epithete as the trees of God Psal. 104. 16. Next the order wherein the dead in Christ that is in the faith of Christ shall rise is set down positively they shall rise first that is before those who are alive shall partake of that glorious change mentioned 1 Cor. 15. 51. which shall be to them in place of the Resurrection Doct. 1. The will of God is the supream cause of every thing which falleth out wherein being once known we ought to acquiesce without farther enquiry for Paul giving a reason as it appears by the causal particle for why the living shall not prevent them which sleep he rests on Gods will voice and command enjoyning the dead to rise first for the Lord himself saith he shall descend c. 2. The Lord Christ in his bodily presence is now contained in Heaven and not upon earth for if he were already upon earth as the ubiquitaries and maintainers of Christs bodily presence in the Sacrament of the Lords Supper do affirm he could not be said properly to descend to it when he cometh to judgement but so saith the Apostle here The Lord himself shall descend from Heaven 3. Christs second coming at the last day to judge the quick and dead 2 Tim. 4. 1. shall be attended with so great state and Royal Majesty for the terrour of reprobates 2 Thes. 1. 7 8. and comfort and glory of the Elect 2 Thes. 1. 10. that all the terrour majesty and dreadful reverence which hath been ever seen upon earth are but poor empty shadows of it and come far short of the thing it self He shall come accompanied with a thousand times ten thousand of his glorious Angels Jude 14. by his mighty power shaking Heaven and earth Matth. 24. 29. and by the power of his Trumpet raising the dead out of their graves Matth. 24. 31. and presenting them all at his seat of Judgement Rev. 20. 12. for though it be safest to decline all such high-flown scholastick speculations and peremptory determinations about the nature of this shout voice and trumpet here spoken of as are usually tossed among the School-men yet this much may be safely affirmed that those expressions do shadow forth the dreadfulness terrour and majesty of Christs second coming by allusions to the most dreadful and majestick spectacles that ever were are or shall be seen upon earth He shall descend with a shout with the voice of the Arch-Angel and with the Trumpet of God 4. As there is probable ground from Scripture to affirm that there are some orders and degrees of dignity among the blessed Angels some being superiour and some being inferiour So all of them even the chiefest not excepted are not thought too good neither by the Lord Christ nor yet themselves to be employed one way or other for the honour of Christ God-man Mediator in helping forward the salvation of believers for he mentioneth here an Arch-Angel or chief Angel distinct from Christ and sheweth that he with many thousands of others Jude 14. Matth. 24. 31. shall be employed at the last day about the work of gathering the elect out of their graves to meet with the Lord Christ He shall descend with the voice of the Arch-Angel saith he 5. It is the Lords ordinary way of dealing with his Children to recompence their disadvantages wherein they seem to be cast behind others with some one or other advantage or priviledge wherein they outstrip those who in other things did seem to have the advantage of them that so there may be an equality in his way even where it seemeth most unequal 2 Cor. 8. 14. for it might seem some prerogative unto those who will be found alive at Christs coming that they shall not taste of death 1 Cor. 15. 51. above the lot of others who must dye and their bodies be turned in ashes ere then But behold those others shall be recompensed in this their seeming disadvantage by being first glorified in their bodies before the then living shall be changed though it be most probable there shall be no considerable difference of time 1 Cor. 15. 52. The dead in Christ shall rise first saith he Ver. 17. Then we which are alive and remain shall be caught up together with them in the clouds to meet
so meerly doctrinal but it may be improved for some good practical use So then do Ministers preach and people learn aright those doctrinal truths about the nature of God his attributes about Christ his person natures and offices about the resurrection Christs second coming and life eternal when their great and furthest design is not to inform the judgement only in the knowledge of those truths but also to rectifie the affections by pressing some practical use and the performance of some one duty or other upon them for Paul doth handle some of these truths which are as doctrinal and fall as little under our practice as any other by pressing upon them thence a practical duty even to draw comfort from these truths for allaying excessive sorrow wherefore comfort one another saith he with these words 2. As we are not to look upon the afflictions of others as of no concernment to us seeing we are yet in the body Heb. 13. 3. and may suffer what others now feel but as upon a call from God to several duties and to more work than we formerly had So this is one special piece of work to which we are hereby called even to prove comfortable unto those whom the Lord hath wounded that being one end why the Lord doth Minister comfort unto our selves 2 Cor. 1. 4. for Paul shews that the afflictions of others did call them to this duty and therefore he enjoyns them comfort one another 3. As this duty of ministring comfort unto those whom the Lord hath wounded is incumbent not only unto publick Ministers but also unto private Christians in a private way So it ought to be mutual and therefore as a man would have matter of comfort and not affliction added unto his grief from others he should labour to be comfortable unto others himself for he enjoyneth this duty to be gone about by all and mutually Wherefore comfort one another saith he 4. The best and choicest of comforts for supporting the spirits of men under afflictions of any sort are those which are laid up in Scripture and pertinently drawn from thence with a prudent application of them to the case in hand there being no afflicted case to which a comfortable full and through Gods blessing an effectual cure is not to be found in Scripture 2 Tim. 3. 15 16 17. and all other comforts not drawn from thence being either vain and naught Isa. 55. 2. or a salve much narrower than the sore Prov. 18. 14. for he bids comfort one another with these words to wit those Scriptural comforts which he had presently written CHAP. V. THe Apostle in the first part of this Chapter doth persist in the former digression about Christs second coming shewing the time appointed for it could not be known v. 1. which he confirmeth first from their own knowledge of its unexpectedness v. 2. and secondly from the terrible and unexpected judgement which shall then come upon secure reprobates v. 3. against the terrours whereof he doth confirm the Godly v. 4 5. In the second part of the Chapter he presseth the exercise of several vertues As 1. Of Watchfulness and sobriety v. 6. because the contrary vices are works of darkness and ignorance v. 7. from which they were mercifully delivered v. 8. Secondly of faith love and hope v. 8. to the last whereof especially he doth encourage them from the certainty of salvation hoped for because of Gods decree v. 9. and the Mediators purchase v. 10. Thirdly he exhorteth all to the duties of mutual edification v. 11. and fourthly the people to acknowledge and respect their Ministers v. 12 13 and all to live peaceably v. 13. and sixthly to administer with patience a suitable remedy to three several sorts of spiritual diseases v. 14. seventhly to abstain from private revenge v. 15. eighthly to entertain a cheerful frame of sprit under all dispensations v. 16. ninthly to be much in the duty of prayer v. 17. and tenthly of thanksgiving as being well pleasing to God v. 18. eleventhly not to quench but to cherish the gifts and motions of Gods spirit v. 19. and twelfâ—hly in order hereto not to despise but highly esteem the publick Preaching of Gods Word v. 20. and thirteenthly to try what doctrines they hear and after tryal to hold what is sound v. 21. and lastly to eschew whatsoever hath any rational appearance of sin v. 22. In the last part of the Chapter he concludes the Epistle first by a prayer for their growth and perseverance in sanctification v. 23. secondly by a promise assuring them that God would answer his prayer v. 24. Thirdly by recommending unto them 1. To pray for him v. 25. 2. To salute all their Church-members in his name v. 26. 3. To communicate this Epistle unto them all v. 27. And fourthly he concludeth with his ordinary farewel-wish v. 28. Ver. 1. BVt of the times and the seasons brethren ye have no need that I write unto you The Apostle foreseeing that some curious heads might haply from what he had presently written of the Resurrection and Christs coming to Judgement take occasion to enquire when should those things be he doth divert them from all such enquiries by shewing that as to the times that is the year month or day of Christs coming or as to the determinate seasons of those times whether he should come in Summer or Winter by day or by night at morning evening or midnight see Mark 13. 32 35. it was not needful for him to write unto them any thing to that purpose where more is understood than expressed to wit that it was impossible to know either the time or season of his coming as the reason used v. 2. doth prove and therefore it was but vain curiosity for any to enquire concerning it Hence Learn 1. The written word of God is so contrived that as nothing necessary to be known for our incitement to duty and direction in the way to salvation is therein omitted 2 Tim. 3. 15. So our vain curiosity to know other things the knowledge whereof is not so necessary but would rather prove unprofitable and hurtful is not in the least measure thereby satisfied for it is written chap. 4. 16. That Christ shall come and the manner and effects of his coming the knowledge of all which is necessary but as to the peremptory time when he should come the Apostle declineth to write of it and that because the knowledge of it was not needful But saith he of the times and seasons ye have no need that I write 2. It hath pleased the Lord in his deep wisdom and mercy to conceal and keep secret the definite time of Christs second coming to Judgement that hereby the Lords people may be taught to watch and to keep their hearts alwayes ready and prepared for it Matth. 24. 42. for the expression ye have no need that I write of the times implyeth they could not be known or written of 3. So presumptuously bold is
the wit of man when not sanctified and better imployed as to dare to pry into the most profound of Gods secrets and more particularly to search out and determine the peremptory time longer or shorter of Christs second coming the knowledge whereof God only wise hath reserved to himself alone Matth. 24. 36. for Paul supponeth there would be such curious enquiries both in that and in the following ages and therefore laboureth to divert the Godly from them while he saith of the times and seasons ye have no need that I write 4. The servants of Christ are wisely to divert the Lords people from all such curious enquiries as being a result of Satans policy thereby to withdraw them from the knowledge and study of necessary and revealed truths 1 Tim. 6. 4. and more especially they ought to divert from those enquiries which are about the peremptory time of Christs second coming seeing the knowledge thereof not only is impossible but also would prove unprofitable and hurtful as tending to make the world in all ages preceding that wherein he should come more secure and careless for so doth Paul here suppress all such curious enquiries while he saith But of the times and seasons ye need not that I write unto you Ver. 2. For your selves know perfectly that the day of the Lord so cometh as a thief in the night He gives a reason to prove the impossibility of knowing when Christ shall come whereof v. 1. Because they themselves know perfectly and exactly as having it plainly revealed by Christ himself while here on earth Matth. 24. 42. that the day of the Lord that is the day of Christs second coming so called because he shall then come as Lord to judge the quick and the dead 2 Tim. 4. 1. they knew I say that this day cometh in the present time that is hasteneth to come Rev. 22. 20. and shall come as a thief in the night that is suddainly and unexpectedly whether by night or by day as the thief who gives not warning before he come to steal See the same similitude used to shew that Christ shall come unawares and unexpectedly Matth. 24. 43 44. Rev. 3. 3. 2 Pet. 3. 10. whence he leaves unto them to gather that it is not possible to know the time and season of his coming Doct. 1. However in points of truth not clearly revealed and those which are not of such absolute necessity to salvation the Lords people may live in suspence without determining themselves peremptorily either to the one hand or the other Act. 1. 7. yet it is their duty and will be in some measure aimed at by them to have the exact knowledge of necessary truths and of such as are most clearly revealed for this truth about the unexpectedness of Christs second coming was necessary and clearly revealed and therefore they knew it perfectly or exactly 2. So ready are we to forget even those truths which we perfectly know under a violent fit of some tentation and when we need to remember them most Heb. 12. 5. that the Lords Ministers must not think it wholly unnecessary but sometimes profitable to inculate of new upon the Lords people and put them in remembrance of those truths which they already know for though they knew perfectly that the day of the Lord cometh as a thief in the night yet he doth here tell them of it and inculcates it v. 3. Doct. 3. It is but a groundless dream and anti-scriptural opinion maintained by some of the ancients and now by the Papists that the Antichrist mentioned in Scripture shall be an individual person who shall have his rise in the world precisely three years and an half before Christs second coming for if so then at that time the very month and day of Christs coming to Judgement should be exactly known the contrary whereof is here affirmed to wit that the day of the Lord cometh unexpectedly and as a thief in the night 4. So great should be our desire to profit in knowledge and sanctified practice and our skill and dexterity to improve all occurrences for that end should be such as to bring meat out of the eater and from the worst of sinful examples to learn somewhat tending either by way of resemblance or otherwayes to clear or confirm spiritual truths to the understanding and to enforce the practice of some spiritual duty upon the will and affections Luke 18. 1 c. for the Apostle takes occasion to clear this necessary truth and to inforce the duty of watchfulness following upon it v. 6. from the sinful practice of a thief who cometh unexpectedly in the night to his prey Ver. 3. For when they shall say peace and safety then sudden destruction cometh upon them as travail upon a woman with child and they shall not escape He doth here first both clear what was meant by the former similitude to wit the unexpectedness of Christs second coming and also prove that it shall be unexpected from the terrible effects thereof to wit sudden and unexpected destruction and that both of soul and body as the word is usually taken see 2 Thes. 1. 9. 1 Tim. 6. 9. which destruction shall come or as the word signifieth at unawares surprize the wicked for of those only he meaneth as v. 4. doth clear who at that time shall be arrived at such an height of carnal security as to say that is not only secretly promise unto themselves in their heart Psal. 14. 1. but also openly declare if not by their mouth yet by their deeds for men do speak also by these Tit. 1. 16. that they have no fear of approaching judgement and do look for nothing but continued peace and safety that is full immunity as his using two words to one sense doth imply from any trouble of that sort in their sinful course Next he gives some properties of this destruction first in a similitude of the pains and travel of a woman with child which besides the unexpectedness and suddenty of it as to the hour and moment of time wherein it shall come whereof already holds forth the horrible pain and torment of it the pains of a woman in child-birth being most sharp exquisite and for the time almost not supportable Secondly in plain and proper terms he shews it shall be inevitable They shall not escape In the Original the negation is doubled which according to the property of that language denyeth most strongly as if he had said there shall be no imaginary possiblity to get it shifted so that their destruction shall be 1. sudden 2. painful and 3. inevitable Doct. 1. As sin continued in begeteth carnal security and draweth the sinner at length to misbelieve and despise whatever the word of the Lord doth threaten against him for it Deut. 29. 19. So an height of security and atheistical contempt of divine threatnings is an infallible mark of a wicked godless and unrenewed heart for so much doth he teach while he
in very common honesty they behoved to shun those works of darkness and live in the exercise of Christian sobriety and consequently of watchfulness also the one of which graces cannot be separate in exercise from the other see v. 6. doct 7. This is v. 8. Doct. 1. Things lawful and allowed should be gone about in their convenient season which God and nature hath allotted for them and the wrong timeing of a thing in it self allowed may make it be imputed unto us for sin for taking the words in their proper sense he shews that the time in which men do usually take their sleep as most convenient for it is the night and not the day for they that sleep sleep in the night 2. As the Lord hath left some common principles of conscience modesty and common honesty imprinted by nature upon the hearts of men to serve for a restraint unto them from arriving at the utmost height of sin and wickedness at the first and while through custome of sinning they be either weakened or extinguished So when men do openly avow their sin and profanity and transgress all bounds of modesty and common honesty it speaks them arrived at a greater height of sin and wickedness than was usual to be found among the grossest of Pagans for they were not so shameless as to avow their drunkenness but being restrained somewhat by modesty and respect to common honesty were only drunken in the night 3. As an unrenewed man is a very prey to the most shameless of tentations which Satan is pleased to assault him with or to enslave him by So the sin of gross ignorance of God and the way to Heaven is that which exposeth the unrenewed man most to be preyed upon without resistance by any other sin for taking the words improperly he makes the man unrenewed who is in the night to be enslaved to carnal security intemperance and a kind of spiritual besottedness with things of a present life and doth not obscurely hint at his dark ignorance for which mainly his unrenewed state is compared to the night as the great cause of all his slavery they that sleep sleep in the night they that are drunken are drunken in the night 4. A gracious state must and will be attended with gracious actions and an holy conversation suitable unto that state and therefore a man ought not so much to look to what others do as to what the state of grace unto which he pretends doth call upon himself to do for he enforces the exercise of sobriety upon them from this that they were of the day in a gracious state of saving knowledge without regarding what others who were not in that state did But let us saith he who are of the day be sober 5. Though there be such a necessary connexion betwixt a gracious state and an holy conversation yet such is our natural averseness from holiness Rom. 8. 7. so strong an interest hath sin in the best Rom. 7. 23. and so many are the tentations and difficulties we have to wrestle through in the way of our duty Eph. 6. 11 12. that even the renewed man hath need of reiterated and serious exhortations enforced by most cogent reasons to press him to it for though he shews that their present gracious state did engage them to the exercise of sobriety yet he exhorts them to it and backs his exhortation by a strong reason But let us saith he who are of the day be sober Ver. 8. putting on the breastplate of faith and love and for an helmet the hope of salvation He doth here press another branch of sanctification to wit that they would arm themselves for a spiritual battel which hath also an argument implyed in it to force the exercise of watchfulness and sobriety because it was now a time of fighting and therefore not of sleeping or immoderate drinking and the pieces of armour which he bids put on are two first the breast-plate what this piece did serve for in the bodily armour see upon Eph. 6. 14. and answerable to it in the Christian armour he maketh the graces of fait and love what those are see upon chap. 1. v. 3. only the ground of the present similitude is this That as the breast-plate did secure the breast and vital parts of the body therein contained so these two graces do secure the vital parts of the soul and that wherein the life of a Christian doth most consist to wit our justification and interest in God Rom. 5. 1. together with our knowledge of it 1 Joh. 5. 4. and a plyableness of spirit to all the duties of an holy life flowing from our interest 2 Cor. 5. 14. Secondly the helmet answerable to which in the Christian armour he maketh the hope of salvation See what this helmet the grace of hope is and the grounds of resemblance betwixt the two upon Eph. 6. 17. Now although he do only reckon two pieces of the spiritual armour here and not so many as he doth Eph. 6. 14. yet he omits nothing requisite to defend the Christian souldier in this spiritual conflict for where faith love and hope are there is no grace wanting Neither doth he any thing superfluous Eph. 6. 14. in shewing the necessity distinctly and the right way of improving of several other graces of Gods Spirit in this spiritual warfare seeing he doth there speak of it at greater length and holds forth the terrour of our spiritual adversaries and the several distinct tentations either more expresly or implicitely whereby they assault us in this battel Besides what is already observed from Eph. 6. 14 c. upon the several pieces of the spiritual armour and those of them in particular which are here mentioned and the nature of that spiritual conflict and battel which they do suppone Learn further 1. The great cause why men pretending for Heaven and happiness do so much besot themselves with things earthly and are so little intent upon their duty and watchful against tentations is their great mistake and ignorance as if the way to Heaven were easie beset with no difficulties and men might go to Heaven with ease and sleeping and therefore a chief incitement to sobriety and watchfulness and to shake off security and laziness is to set before us often all those insuperable difficulties and terrible opposition which we are of necessiâ—y to meet with in our way to Heaven and happiness for to make them watch and be sober he minds them of the spiritual battel which they behoved to fight Putting on the breast-plate of faith c. 2. As in bodily wars drunkards and sleepy sluggards can never be good souldiers so secure souls that cannot watch and unsober spirits oppressed and entangled with an excessive weight of worldly cares or love to any other lust will prove but cowards and never strike a fair stroke so long as they are such in this spiritual conflict for so much is implyed while he joyneth the
diligent Masons from whom the word is borrowed endeavour to advance the work of grace in others not only by exhortation and consolation but by all other lawful means of admonition instruction rebuke reproof or good example And that he may excite them to further progress in the practice of those duties and not seem by his present exhortation to tax them of former negligence he doth commend their present diligence in them Doct. 1. As all Christians of all ranks do stand in need of exhortation consolation and to be edified and furthered in the way of grace by all lawful means So both Pâ—stors and people ought to make conscience of discharging all those duties to wit Pastors not only privately but also publickly in the Congregation 1 Tim. 5. 20. and by vertue of their particular calling office and authority so to do Tit. â— 15. private Christians again in private in their families Eph. 6. 4. among their friends and neighbours Act. 18. 26. and by vertue of a tye of Christian charity towards all the members of the same body 1 Cor. 12. 25. For he sheweth that every one stands in need to be exhorted comforted c. and that it is the duty of all to do so while he saith comfort or exhort and edifie one another 2. As the conscience-making of the forementioned duties among Christians is a singular mean to keep people in a lively watchful frame and temper of spirit So negligence in them doth of necessity bring along with it great deadness security and decay of life and vigour in the exercise of any saving grace and performance of commanded duties for the illative particle therefore sheweth that this duty is enjoyned as a subservient help to the exercise of sobriety watchfulness faith love and hope formerly pressed wherefore comfort your selves together saith he 3. So many are the discouragements which people must encounter in the way of duty what from their small progress in it the averseness of their own spirit from it Rom. 7. 18. the great opposition from outward and inward tentations to it 1 Joh. 2. 16. that they often need as much of consolation and encouragement as exhortation and admonition for making them advance in it for he bids them in order to this comfort themselves together 4. There is none so far advanced or so diligent in the exercise of any grace but they need the spur of exhortation at least to make them persevere seeing the best are ready to faint Jonah 2. 7. Gal. 6. 9. if not also to make them do better seeing the best come far short of what they ought Phil. 3 13. For he exhorts them to the present duty though he doth commend their present diligence in it edifie one another saith he as also ye do 5. A prudent Minister should so excite the Lords people unto their duties as not to neglect their good beginning or progress already made but let them know he taketh notice of them as such which may prove a forcible encouragement to some to quicken their pace and a soveraign remedy against discouragement in others than which nothing doth prove a greater enemy to diligence in duty for so doth Paul here edifie one another as also ye do saith he Ver. 12. And we beseech you brethren to know them which labour among you and are over you in the Lord and admonish you Lest by binding the duty of mutual edification upon all Christians v. 11. he had seemed to make a publick Ministry useless therefore he doth lovingly and affectionately as the compellation brethren and the word rendred beseech imply press a fourth branch of sanctification containing a short summ of peoples duty towards their Ministers and Church guides who are here described to be first those who laboured among them even to weariness as the word signifieth which seemeth to relate chiefly unto Ministers or Preaching Presbyters the specialty of whose office is to labour in the word and doctrine 1 Tim. 5 17. next they were over them the word signifies to excel and bear rule 1 Tim. 3. 4 12. and thus it expresseth that part of their office whether they be preaching or ruling Presbyters which consists in ruling and governing the flock 1 Tim. 5. 17. only he addeth in the Lord to distinguish Church Government from the Civil It is spiritual in things relating immediately to God and to be exercised not in their own name but in the name and authority of the Lord Christ Matth. 18. 20. They are over the flock not as Lords 1 Pet. 5. 3. but as stewards 1 Cor. 4. 1. 3. They did admonish them whereby he expresseth one main thing wherein they were to labour and to exercise their authority and rule to wit their endeavouring by all competent means and particularly both by doctrine and more gentle censures to put a right impression of duty upon the minds of the Lords people The word in the Original signifieth to put a right mind in one Next he presseth the duties of people towards their Ministers which are first to acknowledge them as the word may be rendred here for the naked knowledge of their persons and gifts may be in such as otherwayes contemn them but the knowledge of them here required is an acknowledging them for such as they are by reason of their calling and ought to be accounted See 1 Cor. 16 18. Doct. 1. So great an enemy is Satan to the Ordinance of a publick Ministry 1 Thes. 2. 18. so necessary is it that people do countenance that ordinance and encourage those who are entrusted with it even for their own good Heb. 13. 17. so ignorant unmindful and neglective are they of those duties which they ought to perform for that end 2 Cor. 12. 11. that the servants of Christ should with much seriousness and affectionate insinuation press upon the Lords people all such duties of respect reverence love obedience submission Heb. 13. 17. and gratitude Gal. 6. 6. as they owe unto their Ministers and those who are over them in the Lord So far should they be from a total neglect of pressing any such duties under a pretence of self-denyal or from preposterous modesty for Paul doth here most seriously and affectionately press duties of that kind And we beseech you brethren to know c. 2. The duties of private edification should be so gone about and entertained by private Christians as the office of a publick Ministry be not hereby rendred useless and despicable or the proper duties thereof incroached upon by those who are not called to that function Heb. 5. 4. for therefore he subjoynes this precept which presseth upon people respect to the publick Ministry to that other about mutual edification immediately preceding And we beseech you brethren to know c. 3. The duties which people discharge to their Ministers should flow from their knowledge and inward conviction that the place and station wherein their Ministers are set doth call for such duties at their hands and
not from meer custome force of civil laws regard to their own credit or for gaining of their Ministers favour or any thing of that kind otherwise neither will their duty be pleasantly done nor acceptable to God when it is done for therefore doth he enjoyn it as the first piece of peoples duty to their Ministers and the foundation of all the rest to know and acknowledge them for such to whom they ought in conscience discharge those duties And we beseech you brethren to know them which labour among you 4. One great and main cause of peoples backwardness to do duty unto their Ministers and of disrespect both to their persons and function is their ignorance and not serious perpending the weight and wearisome toyle of their labour the dignity of their office together with the usefulness and necessity of their work among them for therefore doth Paul describe the Ministry from the dignity of their office the toilsomness of their labour and the usefulness of their work to the people as so many motives unto people to discharge that duty which they owe them Which labour among you and are over you and admonish you and v. 13. for their works sake 5. The wisdom of God hath so contrived Scripture that frequently in one word and sentence it doth comprize a variety of distinct purposes for here with one breath he teacheth both people their duty and Ministers their duty and maketh the latter an argument to inforce the former Know them saith he which labour among you and are over you c. 6. The Lord Christ hath appointed the Ordinance of Church-government in his house distinct from and in things proper to it independent upon the Civil Magistrate to be managed by Church-guides Ministers and Elders in their Ecclesiastick Courts and Judicatories 1 Cor. 5. 4. for the word rendred over you doth properly and usually signifie a power of Jurisdiction and Government and the expression in the Lord doth distinguish this Government from the Civil and are over you in the Lord saith he 7. The power of Church-government and the exercise of it is not by any appointment of Christs astâ—icted to any one Minister or person whomsoever having power of authority and Jurisdiction above the rest neither doth it belong to the body and community of Church-members but to all the Ministers and Church-guides in common for he speaketh here of them all and only of them they are over you in the Lord. 8. The Lords Ministers ought so to go about one part of their Ministerial function as not to neglect another They must so Preach as not to neglect the exercise of discipline and so exercise discipline as not to neglect to labour in the word and doctrine for saith he they labour among you and are over you in the Lord. 9. So necessary and useful is the exercise of discipline by Church-guides to the Church of Christ for keeping the ordinances pure Rev. 2. 2. and the Lords people free from the infection of contagious sins 1 Cor. 5. 6. for reclaiming and gaining of scandalous offenders to repentance 1 Tim. 1. 20. and for ordering all the affairs of Christs house 1 Cor. 14. 48. none of which ends can be attained so well and effectually as by the mean appointed thereto by Christ himself that the Lords people should be so far from reluctancy to lay their necks under this piece of Christs easie yoâ—k that they ought to acknowledge respect love and discharge all other duties unto their Ministers and Church-guides upon this very account of their exercising discipline as well as of their labouring in the word and doctrine for to incite people to their duty to Ministers he describes them not only from this that they laboured among them but also were over them in the Lord. 10. Whatever other thing is requisite in a Minister yet this one thing is necessary and may not be wanting some measure of skill and dexterity to admonish the Lords people of their duty by clearing up to their minds the equity of it and producing some pertinent motives for bringing them to a good liking with it for his expressing only this one particular piece of their work doth imply that it is a chief one and that some competency of abilities for it must not be wanting and admonish you saith he Ver. 13. And to esteem them very highly in love for their works sake and be at peace among your selves The Apostle in this verse doth first press a second head of duty flowing from the former which people owe to their Ministers to wit that they should esteem them very highly or superaboundantly as the word doth signifie whereby he points at that inward reverence and respect to their persons and office due to them to be testified in their speech Matth. 12. 34. and other behaviour Pâ—il 2. 29. which he shews should be accompanied with love to them a love without doubt which ought to kyth in its effects Gal. 4. 15. Secondly he gives a reason or motive unto all the fore-mentioned duties to wit for the work of their Pastoral function that Ministers might be encouraged in it Heb. 13. 17. and because it is an excellent work in it self 1 Tim. 3. 1. and most necessary and advantageous to the Lords people 1 Tim. 4. 16. Thirdly he presseth another branch of sanctification relating unto all to wit the study of keeping Christian peace and concord among themselves and especially with their Ministers lest by any means Satan might stir up strife and prejudice among them to make the labours of their Ministers unprofitable Doct. 1. The great thing which Ministers should press in relation to themselves upon people and which people should endeavour toward their Ministers is to have their hearts possessed with an affectionate and good esteem of their persons and office as that which will bring with it the hearty and willing performance of all other duties which they owe unto them for he thinks it sufficient to press this esteem flowing from love as knowing that this being attained all the rest would follow And to esteem them very highly in love 2. This high esteem which is due from people unto their Minister as it must flow from love to his person for his works sake So it must manifest it self in kindness and beneficence in a seemly behaviour toward him in hoping the best of him in bearing with his humane frailties in not publishing of them in not receiving misreports or taking up groundless jealousies against him and in such other fruits of love and charity as are mentioned 1 Cor. 13. 4 5 6 7. For he saith esteem them very highly in love 3. As it is not sufficient we do what is right and commanded except it flow from right and allowed motives So whatever a Minister be otherwise for birth for personage for riches for other natural endowments it ought to be a sufficient motive and inducement to gain him esteem and respect that the
because of our propenseness to the sin forbidden he premits the word see or take heed and beware The duty injoyned belongeth unto all without exception to wit that first they would abstain from recompensing evil for evil or wrong for wrong unto any he meaneth private revenge for the publick execution of justice by the Magistrate in punishing those who do evil is not here forbidden Rom. 13. 4. And next that they follow or as the word implyeth with a sort of eagerness as the hunter doth the prey pursue that which is good where by good must be meant the exercise of pitty and the good of beneficence towards even their enemies as being here opposed to the act of private revenge see Gal. 6. 10. and this he will have to be pursued ever that is constantly without any interruption by multiplication or heightning of injuries and both among themselves who were Christians and to all men even to the Heathens among whom they lived Doct. 1. The duty of abstaining from private revenge and of recompensing good to those who wrong us is a duty from which of any other our corrupt nature is most averse as being most contrary to those woâ—ul principles of pride self-love impatience and malice which are imprinted upon the hearts of all by nature and therefore a lesson which neither ancient Philosophers yea nor Scribes or Pharisees Matth. 5. 43 c. but only Christ himself hath taught for our natural averseness to this duty is implyed in the word see take heed or beware which is prefixed to it See that none render evil for evil But 2. It is a duty which the Lord Christ hath most strictly injoyned not by way of counsel only as the Papists affirm of this and other duties to wit that they are so commanded as that they may be omitted without sin or hazard of punishment but by way of most peremptory precept binding all and that under the hazard of Divine displeasure Prov. 24. 17 18. for he injoyns it here with a peremptory see and will have all obliged to it See that none render evil for evil 3. A Christian mans care to resist sin should be exercised about those sins most to which he finds himself by nature most inclined as those to the committing whereof Satan who knoweth our natural propension well will set himself to tempt us most Joh. 12. 6. with Matth. 14. 11. for therefore doth he injoyn them to watch against and in a special manner resist this sin of private revenge See that none render evil for evil 4. This duty of abstaining from private revenge is incumbent unto all toward all so that the gallantry greatness or power of none doth give him exemption and liberty to usurp upon Gods place by avenging himself for real or apprehended injuries and affronts upon any even though he were but his equal or underling the Lord having in this case provided his ordinance of publick Magistracy for repairing of wrongs Rom. 13. 4. and having injoyned unto all the exercise of faith and patience under those injuries whereof they can have no redress by that mean Psal. 37. 7. for he saith see that none render evil for evil unto any 5. So devilish are some men that having done the injury themselves they cannot hear of reconciliation with or readmission unto the favour of him whom they have injured though he not only make an offer of it unto them but also press them and follow on upon them with the offer and yet even in this case the patient man must not turn vindictive and impatient but should lengthen his patience and strengthen his resistance against all tentations and motions to private revenge so long as the malicious temper of his adversary remaineth though it were for ever for he bids them ever follow and pursue that which is good The word signifieth to pursue a thing that flyeth away from us 6. Though there be some degrees and duties of love which ought to be astricted to some persons more than to others 1 Tim. 5. 8. yet there are others due unto all even to our enemies as mainly this act of love specified in the text the requital of good for evil there being somewhat in all men even in the worst of men to draw forth the exercise of our love and affection in some of its acts and effects towards him as that he hath some remainder of Gods image in him Rom. 1. 20. is of the same flesh Isa. 58 7. and blood with our selves Act. 17. 26. possibly endued with some special gifts of valour love to his country 2 Sam. 10. 12. which ought to be loved and cherished by us for he bids follow good both among your selves and to all men Ver. 16. Rejoice evermore 17. Pray without ceasing 18. In every thing give thanks for this is the will of God in Christ Jesus concerning you Three further branches or duties of sanctification are pressed in these three verses As first that they would rejoice that is labour not only to keep their hearts free from anxiety and discouragement arising from their manifold causes of sorrow and grief but also with some measure of spiritual delight to follow upon and be taken up with the sense and sweetness which floweth either from the consideration of the excellency of Christ himself Cant. 5. 10 c. and of his usefulness unto them Psal. 118. 1. together with their interest in him Cant. 2. 16. or from the observation of his care and providence toward them 1 Sam. 17. 32. from the testimony of a good conscience 2 Cor. 1. 12. and from things worldly in so far only as they are pledges of Gods favour and furtherances of a better life Levit. 23. 40. This is the duty of rejoycing here pressed which he willeth to be gone about evermore under all cases and at all times Not as if the case of the Lords people did not sometimes call them to mourning Eccles. 3. 4. but that even their sorrow and mourning for things grievous should be so much conform to that the Lord calleth for in such cases as it do not mar but rather further their rejoycing in the Lord and in the testimony of a good conscience 2 Cor. 6. 10. This is contained v. 16. Secondly because they did stand in continual need of Gods help either for attaining of good things necessary and wanting Matth. 6. 11. Phil. 3. 13. or for removing of things evil and present Job 14. 1. 1 Joh. 1. 8 10. therefore he excites them to the exercise of prayer joyned with attention and fervent seriousness of mind as having vows and undertaking joyned with it for so much doth the word in the original imply and this without ceasing not as if they were to do nothing else 2 Thes. 3. 10. but they were not to cease upon their not obtaining a present grant Luke 18. 1 c. they were to be frequent in prayer Psal. 57. 17. and alwayes when they had opportunity to lift up
either by our negligence in improving them Matth. 25. 29. and by our slight and formal use of means whereby thâ—y are entertained 2 Tim. 4. 3 4. or by too great diligence in doing evil Isa. 29. 13 14. and especially by contemning or despising his gifts in others which keeps them at under 1 Cor. 12. 21. and by resisting his motions and incitements to good in our selves Jer. 6. 10. This is the sin here forbidden and by consequence the contrary duty commanded to wit that the gifts and motions of the spirit of God whether in our selves or others be carefully cherished 2 Tim. 1. 14. and continually stirred up by the use of prayer hearing and of all other means thereto appointed 2 Tim 1. 6. This is v. 19. The second branch here pressed is subservient to the former despise not prophesie where prophesie is not taken in a strict sense for prediction or foretelling of things to come as Act. 21. 9. for that was neither so common in the Church nor yet to continue but for the explication and application of the word of God either by extraordinary or ordinary Ministers even that which we call preaching as Rom. 12. 6. 1 Cor. 14. 3. So the thing commanded is that they would not despise or set at nought the publick preaching of Gods word by sent Ministers but rather set an high price upon it for the word rendred despise by an usual flowr of speech doth signifie much more than is expressed This is v. 20 Doct. 1. So insufficient are even the regenerate of themselves to discharge commandâ—d duties in a spiritual manner 2 Cor. 2. 5. and to persevere in them for any space of time together Exod. 17. 12. that there is an absolute necessity of constantly renewed supplies of influence from the spirit of God for their incitement to duty 〈◊〉 4. 16. for their throughâ— bearing in duty Joh. 15. 5. for the renewing of their strength liveliness and vigour of spirit when it is much abated and blunted by their long continuance at duty Isa. 40. 31. For therefore as a necessary help for performing the forementioned duties of rejoycing evermore praying without ceasing and of giving thanks in every thing he enjoyneth that they would carefully cherish the gifts motions and incitements of Gods spirit quench not the spirit saith he 2. Though the saving gifts of the spirit of God and such as accompany salvaâ—ion cannot be utterly lost 1 Joh. 3. 9. yet their actings may for a time be intermitted Cant. 5. 2. yea themselves as to some degrees much abated Rev. 2. 4. and his common gifts of knowledge memory historical faith legal repentance and remorse for sin totally lost Heb. 6. 4 5 6. and his suggestions and incitements to holy duties as they often are repelled by many Psal. 81. 10 11. so being frequently repelled they do utterly cease in some and are wholly extinguished Eph. 4. 18. For the disswasion from quenching the spirit implyes that the spirit in his gifts and motions may be quenched to wit in the forementioned respects as the Scriptures cited do clear 3. The gifts and motions of the spirit of God are of such a nature that if they be not entertained and cherished they are thereby ipso facto quenched weakned and in progress of time utterly abolished For therefore he doth not bid them cherish but only quench not the spirit implying that they behoved to cherish it otherwise they could not but quench it 4. There is not any so far advanced in the way of grace and piety but they stand in need of being helpâ— and bettered by the publick preaching of the Lords word by his sent Ministers For he enjoyneth even those Thâ—ssalonians whom he had formerly so much commended chap. 1. 4 c. to attend the publick Preaching of Gods word despise not prophâ—sie saith he 5. Constant attendance upon the Word preached by sent Ministers is a singular help to beget and entertain the gifts and motions of the spirit of God to good in our hearts And careless neglect much more contempt of that ordinance is the ready way to quench and extinguish any motions to good any checks or challenges for evil from the spirit of the Lord and consequently doth end in gross profanity at last For unto that disswasive from quenching the spirit he immediately subjoyns despise not prophesie or publick preaching 6. This ordinance of publick preaching as it is most useful and necessary in it self so it hath been even in the time of the Apostles and yet is in hazard to be contemned what through the insufficiency Hos. 4. 6. or unministerial conversation Mal. 2. 8. or the proud and lofty dividing humour of some who preach it 1 Pet. 5. 3. and 3 Joh. 9. and what through the pride and self-conceit of some who should be hearers as if they stood in no need of it Heb. 10. 25. and blindness of understanding in others who not considering the wisdom of God in appointing such an ordinance 1 Cor. 1. 21. do see no beauty or worth in it for which they should respect it 1 Cor. 1. 18. for Paul both did see and foresee such an hazard and therefore enjoyneth despise not prophesie Ver. 21. Prove all things hold fast that which is good 22. Abstain from all appearance of evil In these two verses are the two last particular branches of sanctification here enjoyned By the first he doth guard the former whereof v. 20. for lest he had thereby seemed to have enjoyned obedience unto every thing which Ministers Preach he doth therefore first command them to prove and try accurately by the written word Act. 17. 11. as Goldsmiths do Gold by a touchstone as the word implyeth and the thing to be tryed is all things to wit all those things which are delivered in Preaching by them who are sent Ministers and not convict of heresie for if they be not sent the Lords people are not to hear them Joh. 10. 5. nor yet if they be known hereticks whose mouths should be stopt Tit. 1. 11. Next to hold fast or as the word signifieth to hold forcibly and with both hands against all who would withhold that which is good or which after tryal should be found good doctrine firmly grounded upon the word and consequently to abstain from that which should be found evil or unsound This is v. 21. The second branch here pressed is that they would abstain from and eschew not only that which is really and in it self evil and sinful but also that which hath any appearance shew or representation of evil that is whatever not being otherwise commanded by God Exod. 12. 35 36. may give just ground unto unprejudiced beholders who are not malicious Gal. 2. 4 5. even though they be otherwise weak 1 Cor. 10. 28. to suspect the guilt of some real evil in him who practiseth it such are dangerous phrases of speech in Preaching though not plainly heretical 1 Tim. 6. 3. sitting at meat in an
Idols temple 1 Cor. 10. 21. familiar and unnecessary conversing without a call with profane lewd persons Luk. 22. 55. or in secret suspect places with persons of a different Sex chiefly if he or she be evil reported of This is v. 22. Doct. 1. So foolish and inconsiderate are most men naturally that when they are exercised in flying from the one sinful extream they are in no small hazard to be carryed unawares upon the other Their great intentness upon the evil which they flye from and is alwayes before them doth make them not to ponder or advert unto the snare which is behind them Paul implyeth so much while having disswaded from the one extream of despising publick preaching v. 20. he presently disswadeth them from the other of giving blind obedience to their Ministers while he saith prove all things 2. Though all private Christians have not received an equal measure of gifts Rom. 14. 1. yet the Lord hath bestowed a spirit of discerning in a greater or a lesser measure upon all by which if diligently and tenderly improved in the search of Scripture Act. 17. 11. accompanied with prayer Psal. 119. 19. they may be enabled so to judge of what they hear delivered in preaching as to choose and embrace what is sound and nourishing and refuse and reject whatever is erroneous and hurtful for if they had not such a spirit of discerning bestowed upon them by God it should have been in vain to enjoyn them to prove all things and hold fast that which is good 3. The spirit of discerning bestowed by God on private Christians should be exercised in judging of their Ministers doctrine not in order to their passing a judicial sentence upon him for they are not his Judges 1 Cor. 14. 32. nor yet to the venting of their carping censures against him making his Ministry in all things unsavoury unto others but in order to the regulating of their own practice in chusing what is right and refusing what is wrong of what they hear for he enjoyneth the exercise of their judgement of discretion in relation to their own practice even that they may hold fast what is good 4. As a fixt resolution to be constant in the maintenance of any opinion should flow from rational conviction after exact search that the opinion which we hold is true and sound otherwise our constancy and fixedness is but self-willed pertinacy Jer. 44. 16. So when after exact enquiry truth is found out we ought to be so fixed and peremptory in our resolution to maintain it as that we may not waver or be tossed to and fro with any wind of doctrine which is contrary unto it Ephes. 4. 14. for before they resolve he bids them prove and then hold fast without wavâ—ring what after tryal is found good 5. A conscientious tender Christian must not yea will not only have a regard to the all-seeing eye of God by abstaining from what is â—vil in it self and in his sight for which his conscience might smite him but also to the eye of men by abstaining from what hath the appearance of evil unto them and for which his good name might be justly smitten and wounded by others he 'l study so to walk as that he may not only stand himself but that occasion of falling by his indiscreet use of Christian liberty be not given unto others He 'l labour to be on his guard not only against some tentations but all and not only at some times but alwayes for this is enjoyned in the last place as the highest step of a tender walk to abstain from the appearance of evil by which a mans name might justly suffer or his neighbour be scandalized and to abstain not only from some but all appearance of evil Ver. 23. And the very God of peace sanctifie you wholly and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. In the third part of the Chapter he concludeth the whole Epistle and first in this verse by prayer to God that he would work those graces and duties of sanctification in them which he hath pressed upon them from chap. 4. v. 3. The particulars in which prayer are first the stile given to God he is the very God of peace as being the author of all sanctified peace among men Psal. 147. 14. and chiefly of their peace with God flowing from justification Rom. 5. 1. which epithete it seemeth doth here serve as a ground for faith to rely on for obtaining the thing sought to wit that he would sanctifie them because he was become a God of peace to them having justified them Rom. 8. 30. The second particular is the thing prayed for that he would first sanctifie them whereby must be meant the making them to grow in sanctification described chap. 4. v. 3. for they were already sanctified in part And next preserve them blameless whereby is meant their preservation by the power of God in the state of grace without apostasie or backsliding which sanctification the progress and perseverance wherein is here prayed for is described from its universality in extending it self to the whole man set down first more generally in the word wholly next in a particular enumeration of the several parts of the whole man three in number 1. His spirit which when contra-distinguished to the soul as it is here doth signifie the understanding and knowing part of the man 2. His soul whereby being distinguished from the spirit must be meant his will and affections 3. His body that is the outward man by which the soul doth act The third particular in the prayer is a date or term-day condescended upon to wit the coming of the Lord Jesus Christ which expresseth not only the time how long he desires that Gods care in preserving and making them to grow in sanctification should last but also the term-day when this petition shall be answered to the full and believers made wholly blameless in holiness without all spot of ignorance in their understanding and disconformity to Gods will or perverseness in their will and affections or of any sin whatsoever in their body or outward members all this shall be unto or as the word may read in the second coming of Christ the Lord to judge the world Hence Learn 1. A Minister is not to think himself exonered when he hath pressed the practice of all necessary duties upon the people of his charge but he must be tenderly solicitous about the success of his pains among them and more particularly It is a necessary piece of a Ministers duty to be frequent and fervent in prayer with God for them beseeching him earnestly to work that in them which he hath pressed upon them for the Apostle having pressed upon them the several duties of sanctification from v. 3. of chap. 4. doth betake himself to God by prayer that he would sanctifie them wholly 2. Precepts and exhortations to duty which
frame and plyableness to good unto which he hath brought it Otherwise if the meanest member of the body or faculty of the soul were left to their own keeping they could not choose but suddenly miscarry for he prayeth that their whole spirit whole soul and whole body may be sanctified and preserved by God and doubtless he prayeth for nothing to them but what the Lord doth ordinarily to the renewed 11. As all belivers shall attain to their full stature in grace even to a perfect man at Christs second coming and be freed from all necessity of any further growing in grace after that So though they will alwayes and to all eternity stand in need to be preserved by God in their glorious state and accordingly shall be preserved by him Joh. 17. 24. yet because they are now while in their present militant state obnoxious to more tentations Eph. 6. 12. and not sufficiently confirmed in good 1 Cor. 10. 12. therefore they stand in more need of preserving garce now than they will then when there shall be no devil nor wicked world to tempt them Rev. 20. 10. 21. v. 27. and nothing of a body of death in themselves to comply with tentations Heb. 12. 23. as there is now for he makes Christs second coming the date how long he would have God to continue in sanctifying and preserving them which is to be understood in the way expressed in the doctrine unto the coming of our Lord Jesus Christ saith he Ver. 24. Faithful is he that calleth you who also will do it He concludeth secondly with a promise wherein he assures them that God will do it to wit what he presently prayed for even sanctifie them wholly and preserve them blameless and that because God is faithful that is alwayes the same and like himself who will certainly perform whatever he hath promised and therefore he would certainly preserve them seeing he had promised so much in effect unto them when he did effectually call them at least to as many of them as he had so called For effectual calling is the first breaking out and open declaration of Gods secret and eternal purpose to preserve and save those whom he calleth Rom. 8. 30. Doct. 1. Our prayers put up to God whether in behalf of our selves or others should be grounded upon some explicite or implicite promise and consequently flow from faith that God will grant what we ask according to the absolute or conditional tenour of the promise for Pauls prayers were grounded upon such a promise and did flow from such confidence even that he would do it as he here expresseth 2. Most absolute and certain promises may not weaken our diligence in prayer for obtaining the thing promised but rather incite us to it Prayer being the mean appointed of God in the conscientious practice whereof he useth to bestow the good things promised Ezek. 36. 37. for Paul did pray for their preservation v. 23. though he certainly knew and accordingly doth promise unto them that God would do it 3. As the Lord doth still continue to call those whom he hath once effectually called by giving them renewed sights of their natural sin and misery 1 Tim. 1. 13. and making them renew their gripes by faith on Jesus Christ the offered remedy 1 Tim. 1. 15. So effectual calling and the powerful drawing of a soul from nature to grace is a speaking pledge of Gods purpose to preserve the soul so called in the state of grace and to make him grow in grace until at last he be without spot and blameless unto the end for the word calleth is in the present time and noteth a continued action and is here given as a pledge of Gods purpose to sanctifie and preserve them he that calleth you who also will do it 4. No man can know and much less draw any comfort from the Lords eternal purpose in election to save him and perfect the work of grace in him until he be once effectually called and become a real convert from sin to holiness yea he makes effectual calling the first speaking evidence of election and that which giveth access to look on the decree of election as a ground of expectation that he will perform the thing decreed and therefore the promise here may be looked upon as conditional and suspended upon this condition if so they were called he that calleth you will also do it 5. There is no less than Gods fidelity impledged to believers for the most certain performance of all Gods gracious promises so that though they be unworthy to whom he should perform what is promised yet his impledged faithfulness and truth of his nature is alwayes of that much worth as his respect unto it will put him upon the performance for Paul sheweth Gods faithfulness is laid in pledge while he saith faithful is he who calleth you who also will do it Ver. 25. Brethren pray for us 26. Greet all the brethren with an holy kiss He concludeth thirdly by recommending some particulars unto their care as first that they would give him and his collegues the help of their prayers v. 25. and secondly that they to wit the Midisters and Church-rulers to whom this and the following direction is given would greet or salute all the brethren or members of their Church in his name in testimony of his hearty affection to them and take occasion hence to manifest and confirm their affection one to another among themselves by giving them a kiss which in those times and places was commonly used in civil salutations as the usual sign and testimony of affection And he giveth this kiss the epithete of holy to shew that it should be sincere and chaste and neither unchaste nor hypocritical v. 26. Besides what is observed upon Eph. 6. v. 19. doct 1 2. and Col. 4. v. 3. doct 1 3. Learn hence 1. The Lord hath so dispensed his gifts and graces unto his people that though he giveth not an equal measure unto all yet to every one somewhat and to the meanest so much as they may be sometimes and in some respects useful unto others who are most eminent that hereby mutual love may be kept among all while none can say unto another I have no need of thee 1 Cor. 12. 21. for Paul supponeth so much and therefore calleth upon them all even the meanest not excepted to help him by their prayers brethren pray for us saith he 2. It conduceth much to make way for success unto a Ministers pains among a people that they know he loveth them otherwise if they doubt of this they are prone to suspect if not to cast at all that cometh from him 2 Cor. 7. 2 3. for therefore the Apostle doth usually close his Epistles by saluting those to whom he writeth in testimony of his affection to them that what he writeth may have the more of weight with them all the brethren saith he 3. A Minister should labour so to entertain love
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
to sinners the offer whereof they refused to accept and embrace for while he saith the Lord Christ will take vengeance on them that know not God and obey not the Gospel it is implyed that there is a wrong and injury offered to God in their ignorance and disobedience for which he will avenge himself upon them 2. As Gods vindictive justice shall seize upon others besides bloody persecutors in the great day even upon all who know not God and obey not the Gospel So it shall prove no comfort at all unto damned reprobates that an innumerable multitude shall be damned with them but rather augment their torment and horrour for he sheweth that the Lord will take vengeance not only upon avowed persecutors of whom he spoke before v. 6. but also upon all that know not God and obey not the Gospel and this to increase terrour to those cruel persecutors who shall much less escape 3. Though there be a great difference betwixt Law and Gospel the former only commanding the latter also holding forth promised furniture and strength for enabling us to obey the former admitting of no less than perfect obedience Gal. 3. 10. and personal satisfaction for our disobedience Gen. 2. 17. the latter accepting sincerity instead of perfection Mat. 25. 21. and satisfaction by a cautioner instead of our own 2 Cor. 5. 21. Yet there is no such difference betwixt them as if the Law only did command and the Gospel only promise No The Gospel hath its own commands as well as the Law yea commandeth the same things which the Law commandeth with respect had to the forementioned differences and others of that kind for while he speaketh of them that obey not the Gospel it is implyed that the Gospel doth command and enjoyn 4. The Lords will is not the only cause of the reprobates condemnation he condemneth none but for their sin and those whose ignorance and disobedience have first procured their condemnation so that the very consciences of most Godless reprobates shall be made to subscribe to their own condemnation as most equitable and just for he pointeth at their ignorance and disobedience as cause of their condemnation while he saith the Lord Christ will take vengeance on them who know not God and obey not the Gospel 5. Suppose a man might know very much yea and obey the Law unto the utmost of what his abilities can reach yet if he do not obey the Gospel and more especially that great command of the Gospel to believe and accept an offered Saviour 1 Job 3. 23. he cannot be saved The least sin which ever he committed will be in that case of it self sufficient to condemn him for so much is clear while it is said Christ will take vengeance on them who obey not the Gospel whatever be their knowledge obedience or disobedience otherwayes Ver. 9. Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power He doth here set forth the terrour of that vengeance which shall be then inflicted upon the ignorant and disobedient first from the kind of it it shall not be an ordinary loss but a destruction both of soul and body from which there shall be no escaping 1 Tâ—es 5. 3. and yet not an utter abolishing of their nature and being as the destruction of beasts is but of their well-being and joy as the destruction of the fallen Angels was Jude v. 6 7. and therefore it is set forth next from the continuance of it It sâ—all be eternal The word signifieth properly a thing alwayes existing and never ending They shall still be dying an immortal death and yet never dead 3. From the great loss which they shall sustain by this destruction They shall never behold the Lords gracious presence but be banished from it unto all eternity or rather the efficient cause or mean of this destruction is hereby pointed at The very presence of Christ the Judge shall torment them and his infinite glorious power drive them away as unworthy to stand in his sight to the place of torment prepared for them and shall perpetuate their torment by upholding them in their being under it Doct. 1. Though there be degrees of torment among the damned in Hell Matth. 11. 22. yet the pain and torment of all shall agree in those The total destruction of their well-being and joy the eternity of that destruction and an utter estrangement from any mixture of comfort and from Gods presence the fountain from whence comfort doth flow for he saith that not only avowed persecutors but all the ignorant and disobedient shall be punished with everlasting destruction from the presence of the Lord. 2. When the ransom for sin payed by Christ is not embraced there is no remedy but the sinner himself must undergoe the stroke of divine justice for those sins which he hath committed for those who obey not the Gospel by accepting an offered ransome shall be punished with everlasting destruction 3. As divine justice will never cease to pursue the damned sinner until compleat satisfaction be given for all his sins So the wrong done against an infinite God by sin is such that damned sinners notwithstanding all the torture and torment both in soul and body that they can endure shall never be able unto all eternity to satisfie for it for saith he they shall be punished with everlasting destruction Their debt will never be payed and they shall not come out of prison until they pay the uttermost farthing Matth. 5. 26. Doct. 4. Though the consciences of Godless reprobates are now for the most part dead and seared Eph. 4. 19. yet when Christ the Judge shall come to reckon with them their consciences shall be so vigorous quick and lively that being convicted and condemned by their own consciences already they shall not endure to behold the presence of Christ the Judge for the very presence of Christ the Judge shall torment them which could not be if their own consciences did not convince them and powerfully check them for their many by-past injuries done to him They shall be punished from the presence of the Lord saith he 5. Though the sentence pronounced against wicked men by their own consciences now is not presently executed and so the less feared by them Eccles. 8. 11. yet no sooner shall they pass sentence in the great day or rather second the sentence which will be passed against them by Christ the Judge but presently and without delay the glorious power of their Judge by the Ministry of his mighty Angels will cause the sentence quickly and without the least reprive be put in execution so that in all probability there shall be no long process but a quick and suddain dispatch for no sooner shall Christs presence meeting with their self-condemning consciences begin to torment them but as soon his glorious power shall be employed to accomplish and continue their torment They shall be punished
seemeth to precede the last day Rev. 19. 20. therefore we must look on this last step of his destruction as containing divers particular strokes in it as first a stroke upon Rome the seat of the beast Rev. 18. 2. next upon the person of the beast or Antichrist himself Rev. 19. 20. after which it is like the Antichristian Kingdom will want an head Thirdly upon all the relicts of Antichristianism and all who shall after that adhere to their errours and superstitions of which sort it is probable there will be some even until the last day And accordingly it is safest to conceive of Christs second coming with some latitude so as it may mean not only the very last day but also the foregoing signs and evidences of its approaching of which those glorious dispensations of his power in overturning the beast himself and his seat shall not be the least Doct. 1. So tender is God of his believing people that though he see it sometimes necessary to acquaint them with such things as will put them to grief yet he postponeth no time in hasting to them with a timeous and seasonable comfort when he seeth their hazard of fainting through excessive fear and discouragement calleth for it for he breaks in upon the midst of this dreadful prophesie with the comfortable tydings of Antichrists future destruction whom the Lord shall consume saith he 2. Our Lords most glorious conquests and victories in which most of himself is seen are those which are obtained not so much by outward force by might or by power Zech. 4. 6. as by the plain and powerful preaching of his mighty word which being the rod of his strength Psal. 110. 2. he doth thereby bruiâ—e his enemies and break them asunder while he discovereth to open view their doings errours and deceits wherein their great strength doth lye Heb. 4. 12. while he subdueth some of their followers unto himself Act. 9. 1 c. and doth vex and gall others as seeing their power and reputation daily weakned by such a contemptible mean Rev. 16. 10 11. which nevertheless they cannot hinder for our Lord shall consume Antichrist by the spirit of his mouth 3. Whatever power or efficacy the word Preached hath for bringing about the forementioned effects it proceedeth not from any power or vertue in the word it self Heb. 4. 2. or in them who do dispense it 1 Cor. 3. 6 7. but from the powerful influence of the Lord Christ through whom alone the Word preached is mighty to overthrow all strong holds and cast down vain imaginations 2 Cor. 10. 4 5. for he sheweth it is the Lord Christ who shall consume Antichrist by the spirit of his mouth 4. The Antichrist spoken of in Scripture cannot be he which Papists present us with to wit one individual person by Nation a Jew c. who shall be killed at an instant either immediately by Christ himself or by an Angel at his direction for the Antichrist shall not be destroyed at once but by little and little and first cast as it were into a bed of languishing his total overthrow being to follow after whom the Lord shall consume and destroy See the exposition 5. Though the Lord might destroy his strongest enemies at an instant Isa. 37. 36. and when he begins also make an end 1 Sam. 3. 12. yet his usual way is to advance toward their total ruine by certain degrees and steps that somewhat of his glory may be seen in every step Psal. 59. 11. that such of them as are appointed for mercy may in the mean time be drawn to repentance Rom. 2. 4. and others rendred inexcusable Rom. 2. 5. and that his people may be kept in exercise betwixt hopes and fears thanksgiving for what is already done Psal. 56. 12 13. earnest prayer and dependence upon God for compleating of what doth yet remain Psal. 56. 13. for it is here foretold that this shall be his way with the Antichrist whom the Lord shall consume by little and little as the word signifies 6. As there are but small grounds of hope from Scripture that the word preached shall convert the Antichrist or work a reformation among his devoted followers it shall consume him but not convert him So where the word preached in life and power doth not prevail to the conversion of those who hear it now it is an undoubted fore-runner of eternal destruction to be inflicted upon them by Christ the Lord when he shall come in glory to judge the world hereafter for because the spirit of Christs mouth doth only consume and not convert the Antichrist Therefore shall Christ destroy him with the brightness of his coming 7. As the seeds of Antichristianism were early sown in the Church see v. 7. doct 1. so they are to continue long even until Christs second coming to judge the world and therefore the Church is not to dream of having any time fully free from trouble of all sorts until then neither is that perpetuity and long continuance of doctrine publickly professed through many succeeding ages whereof the Papists boast an infallible mark of a true Church for somewhat of Antichrist and Antichristianism will be in the world so long as it last Whom the Lord shall destroy with the brightness of his coming Ver. 9. Even him whose coming is after the working of Satan with all power and signs and lying wonders The Apostle in the first branch of this Prophesie returns to speak more fully of Antichrists coming whereby is meant not only his first advancement and raising to his power but the tract of his government in defending ruling and enlarging of his Kingdom which is described from his auxiliary forces helps or means by the assistance whereof he should procure to himself a general respect and esteem in the Christian world and those are three whereof two are in this verse first the working or as the word signifieth the utmost efficacy and most powerful operation of Satan who should employ the height of his great power piercing knowledge malicious wit indefatigable diligence and marvellous activity for supporting and enlarging of Antichrists Kingdom The second help is all power and signs c. or power of signs by an usual flowre of speech expressing one thing by two words and the meaning is that Satan should assist him and his officers under him with a power and faâ—ulty of working signs and wonders for confirmation of his tyranny and false doctrine Rev. 13. 13 14. and first he calls this power all power not as if either Satan or Antichrist were omnipotent or had power to do what they please Job 1. 12. Act. 4. 28. but it's all created power or the utmost of what created skill and understanding can reach 2. He calls them lying wonders or as it is in the Original wonders of lies or falshood which agreeth both to signs and wonders as indeed they are usually taken for one and the same thing in different respects Rom. 15.
far as they stand not much upon the nature and kind of the means they use whether they be right or wrong if so they can serve their present design for Antichrist doth use all deceiveableness of unrighteousness 3. So tender is God of his peoples comfort that for the most part those Scriptures which terrifie most are so contrived as to carry with them an antidote of comfort against hopeless discouragement in their bosom for this terrifying Scripture which speaks of Antichrists future success hath in it a comfort to wit that his power and success is limited only to reprobates even them that perish 4. Though even the Godly elect may be seduced to errour for a time Phil. 3. 15. yet they cannot arrive at such an height of malicious blindness as against all means of their reclaiming to remain obstinate in the bulk and most fundamental of Antichristian errours and to persist in their obstinacy unto death for it is here foretold he should so prevail only in those who perish 5. When foulest and most dangerous errours are carryed on with fair pretexts subtle insinuations pithy perswasions they will not want a multitude of blind followers for Antichristian untruths being carryed on by all deceiveableness are received generally by those who perish 6. Though the Lord hath no regard to the future sin of reprobates as the cause of their reprobation Rom. 9. 11 12. yet he actually condemneth none of those no not the Antichrists most active followers whose sin is not the cause of their condemnation and therefore none shall have reason to complain that they do perish unjustly and without a cause for the cause why they perish is here expressed because they received not the love of the truth 7. Among all the sins of a people professing Christ which deserve condemnation and for which reprobates shall actually be condemned the contempt of the Gospel is the first and chief It is a sin against the remedy of sin and which provoketh the Lord in his holy justice to give up the person guilty to the power and slavery of several other sins so that uncleannesses murders perjuries c. are but streams flowing from this woful fountain for he mentioneth none of their other sins as the cause of their destruction but this alone because they received not the love of the truth saith he 8. If even the least report of Gospel truths and of Christ be not received and made welcome it is a sin sufficient to provoke the Lord to plague the person guilty in such a manner as he shall never recover but undoubtedly perish and therefore how much more when Christ and the Gospel is fully and plainly taught and yet the gracious offers of mercy therein contained are abused and slighted for it is but a small and passing report of truth and Christ which many of Antichrists followers do hear being compared with what we now enjoy and yet they perish because they received not the truth in love 9. It is not sufficient to receive the truth because the politick Laws of the Land enjoyn so much or upon any other account but from love to it otherwise Satan Antichrist or some suitable tentation from any other art will easily prevail to make him who hath so received it slip from it for they perish and are given over to Antichrists delusions as appears from v. 11. because they received not the love of the truth 10. There is no middle betwixt Heaven and Hell salvation and condemnation If a man attain not the former he cannot by any means escape the latter and if he do not walk in the way to Heaven he doth ipso facto and without any further poste swiftly forward to hell and condemnation for he proves they could not but perish and be condemned because they refused to walk in the way wherein they might be saved even because they received not the love of the truth that they might be saved Ver. 11. And for this cause God shall send them strong delusion that they should believe a lye He doth here further describe the vâ—ssals of Antichrists Kingdom thirdly from an higher degree of their sin They would not only reject truth but also believe a lye that is give a firm assent without any contrary doubt to grossest untruths and errours as to the very truths of God Which their sin is set forth from a necessary antecedent of it the Lord his sending them strong delusion for this cause to wit for their not receiving the love of the truth spoken of v. 10. where by strong delusion or as the word doth signifie efficacy of errour and seduction is not meant errour it self but the prevalency and pith of errour so that when tentations to errour should be propounded by Satan and his emissaries they would undoubtedly prevail and this efficacy of errour is attributed to Gods sending not as if the Lord did incite or perswade men to believe errours for he forbids and condemns them 2 Pet. 3. 17. but because he not only giveth loose reins unto Satan to use his power of seduction against them 1 King 22. 22. but also raineth snares upon them and actively bringeth about many things in his providence which being in themselves good are yet stumbled on by them in their corruption so as they are thereby furthered to close with the tentation Job 21. 7 c. with 14. withholds his grace whereby they might resist tentations 2 Chron. 32. 31. yea and actually in his judgement withdraws and after a sort extinguisheth that strength and light which he had formerly given and they abused Matth. 25. 29. so that they cannot but succumb when they are tempted Doct. 1. It is not inconsistent with the Lords holiness but most agreeable to his unspotted justice to punish sin with sin by giving the sinner up in the way mentioned in the exposition to the slavery and tyranny of that sin wherein he so much delights for he saith for this cause to wit for their former sin God shall send them strong delusion 2. As one degree of sin maketh way for an higher So there cannot be a more terrible judgement inflicted upon any for former sin than that he be given up of God to the power of it in time to come a judgement so much the more dreadful as the party smitten by it is not sensible of it Exod. 7. 22 23. for this is the terrible judgement here denounced for this â— cause God shall send them strong delusion 3. That an errour when it is vented becometh mightily prevalent in making many to close with it and embrace it proceedeth not from the power of Satans tentations only who hath not of himself an irresistible influence upon the minds of men Job 1. 12. with 22. but also and mainly from mens own corruption and blindness and the Lords judicial up-giving of them to it formerly mentioned which holdeth by parity of reason in Satans tentations to any other sin for the efficacy of errour
consolation and good hope 12. It is only spiritual receipts the experience whereof doth alone and considered apart from receipts of any other kind furnish us thus with an argument where by to plead with God for more those only being given as an earnest of further Eph. 1. 14. which temporal favours are not but sometimes given of God in displeasure and fore-runners of his eternal wrath Psal. 17. 14. for it 's only spiritual receipts from which Paul doth draw an argument here Who hath given us everlasting consolation and good hope 13. True and solid consolation against any thing which causeth grief is only that which is accompanied with and floweth from the well-grounded and good hope of eternal glory and whatever other comfort or joy a man enjoyeth it is not lasting much less everlasting but endeth in greater grief Eccles. 7. 6. for he conjoyneth these two everlasting consolation and good hope 14. Then doth experience of by-past receipts strengthen much our confidence of receiving more when we take up Gods free grace and favour without and contrary to our deserving as the cause of what hath been bestowed already In so far as hereby we find an answer to all those doubts which do arise from our present unworthiness and misdeservings even this The same free grace which overcame our mis-deservings then will overcome them yet for Paul while he makes by-past receipts plead for obtaining further doth look on them as flowing from this fountain Who hath given us everlasting consolation and good hope through grace Ver. 17. Comfort your hearts and stablish you in every good word and work Next in this prayer is set down what he prayed for first the continuance and increase of the same comfort which they had already received v. 16. next establishment and constancy and this first in every good word that is in the faith of good and sound doctrine opposite to Antichristian errour 1 Tim. 4. 6. which agreeth better with the preceding purpose of the whole Chapter than to expone it of their language and discourse Next in every good work or the practice of holiness in the whole course of their life See what a good work is upon Eph. 2. 10. doct 4. Hence learn 1. That a man may stand stedfast in a trying time he should by all means endeavour to keep his heart in a cheerful frame by laying hold with some measure of confidence upon such grounds of consolation as the Gospel affords 1 Thes. 4. 18. habitual discouragement and dejectedness of mind being the usual forerunner of defection Heb. 12. 12 13. for the Apostles praâ—ing that God would comfort and establish them shews that a heart cheered up with the consolations of the Gospel is the usual companion of constancy 2. Not only are the first beginnings of grace from God but also the daily increase and progress of grace in every degree and step from the lowest to the highest for having shewn v. 16. that God had given them the beginnings of consolation he here prayeth for the increase of it comfort your hearts saith he 3. Stability in the faith of true doctrine and in the practice of an holy life do mutually contribute one to another and errour in the point of truth is usually accompanied with some deviation in practice from the rule of an holy life and profanity of life doth of it self cast men loose to the embracing of such errours as may gratifie their unmortified lusts 2 Tim. 4. 3. for he prayeth that God would stablish them in every good word and work jointly CHAP. III. IN the first part of this Chapter the Apostle doth press upon them four several exhortations to their duty In the first whereof he exhorts them to pray for himself and other faithful Ministers and that first for the progress of the Gospel committed to them v. 1. next for the preservation of their persons v. 2. To which he subjoineth a seasonable comfort against their fear v. 3. In the second he exhorts them unto obedience to his doctrine in general v. 4. in the third to the love of God and patience in special v. 5. In the fourth he chargeth them to censure disorderly walkers or idle loiterers and to abstain from intimate fellowship with them which charge is propounded first more generally v. 6. and accordingly prosecuted to v. 11. while he condemns their disorderly practice first because it was contrary to his own example v. 7. who laboured hard among them besides his publick preaching v. 8. that he might cast them a copy not to live idly v. 9. Secondly It was contrary to his doctrine also v. 10. Next he prosecutes this charge more particularly to v. 16. while he first describes those disorderly walkers from two of their properties Idleness and turbulent curiosity v. 11. next he doth command them to quit both those vices v. 12. and thirdly speaketh to those who walked orderly first exhorting them not to grow remiss in well-doing notwithstanding of their many discouragements v. 13. Next prescribing unto them how to censure delinquents by excommunication v. 14. and how to use moderation towards the party censured v. 15. In the second part of the Chapter he concludeth the Epistle first by praying for peace and Gods presence to them v. 16. next with his usual farewel-wish v. 18. Having first shewn for what use he did always write that part of his Epistles with his own hand v. 17. Ver. 1. FInally brethren pray for us that the word of the Lord may have free course and be glorified even as it is with you The Apostle having made a transition from the preceding doctrine by the word finally implying as the Original beareth there did somewhat yet remain necessary to be added doth enter the first of his exhortations wherein he beseecheth them lovingly as brethren to pray for him and his collegues and consequently for all other faithful Ministers Particulars to be prayed for are two The first is in this verse and hath respect unto the Gospel here called the word of the Lord See upon Phil. 1. 14. doct 1. which is entrusted to Ministers 1 Thes. 2. 4. and concerning it they were to pray first that it might have free course or as it is in the Original might run that is be speedily propagated far and near and all things removed out of the way which might hinder its course Next that it might be glorified even as it was with those Thessalonians that is not only be mightily prevalent in converting many to God whereby the glorious power of God working by it should be seen and acknowledged 1 Cor. 14. 25. but also the profession of the Gospel might be adorned with the answerable fruits of an holy life in those who hear it which brings no small glory and credit to the Gospel Tit. 2. 10. as the profane life of professours doth dishonour it 2 Pet. 2. 2. Doct. 1. See a Doctrine from the word finally or furthermore upon 1 Thes. 4. v. 1.
doct 4. finally brethren 2. Most eminent Christians for gifts and graces are usually most sensible of their own wants and so far from undervaluing others being compared with themselves that they highly prize what worth is in them and can pleasantly stoop to receive some spiritual benefit and advantage from them for though Paul did exceed them all in spiritual induements yet he most affectionately seeketh the help of their prayers Finally brethren pray for us 3. Ministers should so lay out and employ what stock of gifts and graces they already have for the good of the Lords people as that they jointly endeavour by all means of Reading Meditation 1 Tim. 4. 13 15 and of prayer by themselves 2 Cor. 7. 5. and of others to acquire a new supply of strength and furniture for enabling them to their work lest otherwise they run dry and have little or nothing to say unto any good â—urpose 1 Tim. 4. 15. for Paul having instructed them and prayed for them in the former part of this Epistle doth now beseech them to deal with God for a new recruit of furniture for him Pray for us 4. As it is the duty of Christian brethren mutually to pray for and to require the performance of this duty from one another So the most effectual way for engaging others to pray for us is to make them know we pray for them and that we esteem of them as such whose prayers are somewhat worth for Paul being to crave the help of their prayers did shew chap. 2. v. 16. that he prayed for them and doth here shew he esteemed them as brethren that hereby he may engage them Brethren pray for us 5. The great care of a faithful Minister and that which lyeth nearest to his heart and which of any other thing he recommendeth most to the care of others is not so much his own personal respect or preservation from hazard as the success and thriving of the Gospel by the blessing of God upon his pains and the pains of others for this is it he recommends unto them to be prayed for in the first place and the care of his own person but in the second Pray for us saith he that the word of the Lord may have free course 6. It is the duty of the Lords people and servants not only to give the Gospel countenance and entertainment where it already is but also to have enlarged desires seconded with the utmost of orderly endeavours for the spreading and propagation of the Gospel unto those places where it is not for this is it that Paul would have them to pray for here even that the word of the Lord may have free course 7. So great and many are those obstructions cast in by the Devil and men in the way of the Gospels progress Act. 10 23. that no humane endeavours nor any thing else except the omnipotent power of God can fully remove them for he seeth a necessity of prayer to God that the word of the Lord may have free course 8. It is the duty of Ministers and people not only to endeavour that the Gospel may run through the tongues and ears of many and outward subjection be rendred to it but also that it be received in hearts and that so much be testified by the holy life and conversation of those who do receive it Neither are they to rest satisfied with the former without some promising evidences of the latter for he will have them to pray not only that the Gospel may have free course but also that it may be glorified See the Exposition 9. That the word of the Lord hath prevailed mightily with our selves and carryed us captive to the obedience of it should serve us both as an incitement to deal with God in behalf of others that they may be gained in like manner seeing grace is not envious 1 Cor. 13. 4 and for a ground of hope that our labour of that sort shall not be in vain in the Lord for that he may incite them to pray for others with confidence he minds them how the Gospel had prevailed with themselves even as it is with you saith he Ver. 2. And that we may be delivered from unreasonable and wicked men for all men have not faith Here is first the second particular to be prayed for and it respecteth the person of Paul and of other faithful Ministers concerning whom they were to pray that they might be preserved and delivered to wit so long as God had any work for them 2 Sam. 15. 25 26. from the cruelty and snares both of open and secret enemies who are here called first unreasonable that is men demented whom no reason could satisfie or as the greek word implyeth men of no abode possibly the vagrant Jews or men unworthy to have any place or respect among men Next wicked that is men of a vitious life or more particularly as the original also implyeth men desirous of trouble and procuring trouble to others Secondly he gives a reason why this petition for their delivery and preservation was necessary and also hints at the cause of mens absurdity and wickedness presently spoken of to wit because many even of those within the visible Church had not the grace of saving faith and leaveth it unto them to gather that no good was to be expected from such to Christs faithful Ministers Doct. 1. Not only the Gospel which Ministers do carry but also the persons of Ministers for the Gospels sake should be respected and cared for both by themselves and by the Lords people of their charge Those earthen vessels should be regarded because of the precious liquor contained in them for Paul having recommended unto them to pray for the spreading of the Gospel in the first place doth now enjoyn them to pray for the preservation of his person and of other faithful Ministers in the next And that we may be delivered saith he 2. As faithful Ministers may alwayes look to meet with opposition So they who oppose them most and the work of God in their hands are usually men of turbulent spirits unreasonable carriage and for one bad property or other somewhat infamous even such as Pauls opposites here spoken of that we may be delivered from unreasonable and wicked men 3. Wherever a spirit of opposition against the publick Ministry doth enter it turneth malapert and shameless so that no eminency of parts of place or unblameableness of life in Christs Ministers can prove a sufficient sanctuary to shelter them from it for Paul was eminent for all those and yet those absurd and shameless men did create trouble and hazard to him That we may be delivered from unreasonable and wicked men 4. The visible Church hath alwayes in it a mixed multitude of good and bad whâ—aâ— and tares Matth. 13. 24. neither have the labours of the most eminent Ministers been ever for what appeareth so far blessed of God as to be the means of conveying saving grace
doth here give them one further before he give order to pronounce the sentence Now them that are such we command and exhort 5. Such should be a Ministers way of dealing with most obstinate sinners in order to their gaining as that he make known he doth not look upon them as wholly void of all sense of God and goodness and secretly at least insinuate he hath yet some contrary thoughts of them that thereby if it be possible he may quicken any dying principle of conscience any sense of Heaven or Hell of right or wrong and any awe of God which yet may be lurking in them for therefore doth he exhort them by our Lord Jesus Christ implying thereby he did not think they had cast off all respect to him 6. The more a man be busied with his own employments the less will his leisure be to meddle with the affairs of others and consequently will create less trouble either to himself or to those who live beside him for he joyneth those two together a mans working his own work and his quiet abstinence from medling with or troubling others That with quietness they work 7. That the Lord hath established property and dominion of goods See upon Ephes. 4. v. 28. doct 2. which is also clear from this that he speaks of their own bread that is which they have a proper right unto 8. Beside those other wayes of attaining right and property by inheritance Gen. 15. 4. gift 1 Sam. 9. 9. contract or bargain Ruth 4. 9. this is one whatever a man doth purchase by his lawful industry and pâ—ins is properly his own and may be employed by him for his own good and necessary use with Gods allowance for he calls the bread which they should purchase by working with quietness their own bread 9. The Lord doth ordinarily bless a mans conscientious diligence in his lawful calling with such a measure of success as he may have wherewith to sustain himself and be kept from being burthensome to others for he sheweth that upon their working with quietness they should eat their own bread Ver. 13. But ye brethren be not weary in well-doing He speaketh thirdly to those who walked orderly among them And first he doth lovingly exhort them as brethren not to weary or become worse as the word signifieth that is remiss or slack in well-doing where by well-doing may be understood conscieâ—â—â—-making of their duty in general and more particularly 1. Painful diligence in their lawful employments wherein they were in hazard of being rendred remiss by the loitering carriage of others 2. Their charitable beneficence towards necessitous objects from which they were not to desist under pretext of his forbidding them to maintain idle loyterers v. 10. or of the abounding of many unworthy objects by relieving of whom formerly they had misapplyed their charity To this sense is the like phrase used Gal. 6. 10 Doct. 1. The Minister of Christ must so reprove the stubborn and disobedient as that he do not neglect to speak to the direction and encouragement of those who are better inclined more obedient and tractable And as there are several tempers cases and conditions among a mixed multitude so must the Minister set himself to give every one their due neglecting none this is to cut and divide the word of God aright 2 Tim. 2. 15. for so doth Paul having spoken to the disorderly v. 12. he doth now speak to those who walked orderly But ye brethren be not weary 2. As it is not sufficient for men once to have entered the course of well doing but they must continue in it So considering the many discouragements wherewith men do meet in this course and those especially which do arise from the bad examples of others there is no small propenseness even in the best to sit up in it for Paul perceiving a probability of their turning remiss from the bad example of those who walked disorderly he exhorts them that they would not be weary in well-doing 3. It is an incumbent duty to the Lords people and a duty which must be made conscience of if so they would prove themselves orderly walkers not only to ply their lawful callings diligently that thereby they may have wherewith to sustain themselves but also to bestow some part of their gain a measure at least proportioned to their ability for the help and supply of necessitous objects for Paul enjoyneth to those who walked orderly not only to work with quietness but also to make conscience of well-doing under which is contained charitable beneficence to due objects be not weary in well-doing 4. As many men are most ingenious and witty to find out excuses and pretexts to colour their neglect of the forementioned duty what from the unworthiness of many objects by bestowing their charity on whom they may misapply it and lose it what from texts of Scripture wrested to justifie their avaritious and merciless disposition So no excuse of that kind will have weight before the Lord but be looked upon as meer pretexts and shifts to cover and cloak mens wretched naughtiness and averseness from that which they are otherwise sufficiently convinced to be a duty if they had a mind to it for Paul foreseeing that some would cover their averseness under those pretexts see the Exposition doth here exhort them not to be weary in well-doing Ver. 14. And if any man obey not our word by this Epistle note that man and have no company with him that he may be ashamed He prescribes unto them next what they should do for censuring the delinquents and first if any man whatever he was did not obey but remain contumaciously disobedient to the Apostles word or exhortation to orderly walking after he was now again admonished by this Epistle they to wit the Church-guides should note him or as the word doth signifie make a sign or wonder of him put a mark or brand of infamy upon him whereby he meaneth no other than that ignominious mark of excommunication as appears from the second thing here enjoyned to the Lords people in relation to the party so noted they were to have no company with him where all intimate familiarity to which they were not obliged by any civil or natural bond is discharged them which is the very consequent of excommunication expressed by the same word in the original 1 Cor. 5. 11. and in the close of the verse he expresseth one end of inflicting this censure that the party censured being thus discountenanced by all as a man unworthy of their company may be ashamed of his sin and so ashamed of it as to turn from it to his duty as the greek word implyeth and so it is the same in effect with that end of excommunication which is expressed 1 Cor. 5. 5. Doct. 1. Even the most faithful pious and painful Ministers when they have done their utmost to reclaim obstinate offenders and waited upon them with all patience and meekness have
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