their hearts either in set and solemn prayer or heavenly ejaculations which latter may be practised without interruption of our other lawful employments Neh. 2. 4. This is v. 17. Thirdly he exhorts them to the duty of giving thanks to wit unto God Eph. 5. 20. which consists in a sensible acknowledgement of favours received from him 2 Sam. 7. 18 19. and in expressing our sense of them either by words Psal. 104. 1. or works 1 Cor. 10. 31. to his praise and this he will have discharged in every thing that is in all estates Jam. 1. 9 10. and for his overruling every thing which befalls us with much mercy and moderation Ezra 9. 13. and for our good Rom. 8. 28. all which duties and especially this of thanksgiving he urges from the authority of God injoyning them unto all men Rom. 1. 21. but more especially unto Christians and real believers The reason whereof is hinted at in this that not only his will enjoyning is made known Psal. 147. 19. but also constant matter and furniture for obeying his will in all those things is conveyed unto them in and by Jesus Christ Phil. 4. 13. whatever be their case otherwayes Act. 5. 41. This is v. 18. Doct. 1. The duty of rejoycing in the Lord as it is set forth in the exposition and constancy in it is a soveraign antidote against impatience and a spirit of revenge for injuries received in so far as it sweetneth every dispensation and doth elevate the heart of him who is exercised with it above all things earthly whether prosperous or adverse so as he will not willingly eitherâ—y immâ—deraâ—e delight in the one or bitter resentment of the â—ther be diverted from or interrupted in his sweet and excellent task of rejocing in 〈…〉 insinuates so much while he 〈…〉 to the â—ormer 〈…〉 this other precept 〈…〉 believers 〈…〉 Psal. 42. 11. 〈…〉 most dejected and heartless Psal. 88. 3 c. when either through untenderness they have provoked the Lord to hide his face Psal. 30. 6. or in their petâ—ed discouragement they refuse to be comforted Psal. 77. 3. Yet there are alwayes grounds for rejoycing unto such though not to their sense yet to their faith Psal. 60. 6. though not in themselves yet in the Lord Phil. 4. 4. and in what he hath already done Psal. 71. 10 11. or at least hath promised to do unto them Phil. 1. 6. For this precept to rejoyce evermore implyeth that there will be ever grounds of rejoycing 3. The joy of Gods people which is allowed upon them by the Lord is not light and carnal casting them loose and idle in the practice of commanded duties but spiritual and solid carrying along with it conscientious diligence and circumspectness in duty Psal. 2. 11. and especially in the duty of prayer as that without which this rejoycing frame of heart can neither be attained nor yet entertained and kept Job 27. 10. For therefore doth he to the precept of rejoycing evermore subjoyn immediately this other pray without ceasing 4. Frequency in serious and attentive prayer is of excellent use as for other ends Matth. 7. 7 8. so for this to keep the heart alwayes in a rejoycing frame and temper in so far as there is not a more ready way to be eased of our discouraging weights which keep our spirits at under that they cannot mount up in this heavenly duty of rejoycing than to cast the weight and trouble of all that grieves us over upon God by prayer Phil. 4. 5. For therefore doth he subjoyn pray without ceasing 5. Christians should be so ordered by prudence that their intenseness upon and diligence in one duty do not make them neglective or careless of any other For he will have them so to rejoyce evermore as they also pray without ceasing and so to pray as that in every thing they give thanks 6. That the duties of prayer and thanksgiving do agree well together See upon Eph. 1. v. 16. doct 1. pray without ceasing in every thing give thanks 7. As there can be no such ample cause of thanksgiving in this life but there will be still some constant need and reason for prayer therâ— being alwayes somewhat wanting even when we enjoy most 2 Cor. 5. 6. So there can be no such urgent and multiplyed necessities for exciting to prayer but upon narrow search there will be found some causes for thanksgiving if it were but this that our case is not so evil but the Lord might justly have made it worse Ezra 9. 13. and that we are kept from total succumbing or sinking under it Lam. 3. 21. For while he enjoyneth both to Pray without ceasing and in every thing to give thanks it is implyed that there will be alwayes reasons for both 8. One excellent mean for engaging our hearts in the conscientious practice of the forementioned duties of constant rejoycing assiduous prayer and continued thanksgiving is seriously to consider that our performance of them is not a matter indifferent or left unto us to do or not do as a piece of our liberty and as we find our hearts in a temper for them but most strictly enjoyned us by the soveraign will of God the Law-giver so that our neglect of those doth make us guilty as the breach of any other of the commands whether by not sanctifying the Sabbath or by taking his name in vain for he inferreth the practice of them all from his will enjoyning for this is the will of God saith he 9. Precepts for duty from God the Law-giver are then rightly looked on by us when considered as they are revealed and enjoyned to us in Christ who hath made the insupportable burthen of precepts Gal. 3. 10. an easie yoak unto his followers Matth. 11. 30. while he pardoneth their failings Micah 7. 18. renews their strength maketh them mount up and not be weary Isa. 40. 31. strengthneth them to do whatever he enjoyneth Phil. 4. 13. so that his commandments are not grievous 1 Joh. 5. 3. For he propones Gods will unto them to be considered by them as it was revealed and enjoyned to them in Christ This is the will of God saith he in Christ Jesus concerning you Ver. 19. Quench not the spirit 20. Despise not prophesyings He doth here press two other branches of sanctification The first is set down in a Metaphor taken from fire or gross material light which is properly said to be extinguished or quenched and that either by withholding combustible matter or by casting on the contrary element of water And the word is here applyed to the spirit of God who is as fire giving both the light of knowledge Eph. 1. 17 18. and heat of love and affection Luke 24. 32. and by the spirit here is not so much to be meant the spirit of God in his own person and nature as in his gifts and holy motions or incitements to duty which are quenched weakned lost or abolished in our selves or others
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
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
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
holding forth the beauty of holiness and pressing by the strongest of reasons the practice of it upon peoples Consciences there will be alwayes some so far from yielding obedience that the more they are pressed to duty they will be the more averse from it and in the end prove profane mockers and despisers of all which can be said to that purpose for Paul after all his exhortations and reasons supponeth there would be some such despisers while he sets himself against them he therefore that despiseth 2. Though such prophane despisers of exhortations to duty and of threatnings denounced in case of neglect of duty do please themselves with vain thoughts that the Minister a despicable man is only their party whose pleasure they do not regard whose displeasure they do not fear Jer. 18. 18. yet herein they are hugely mistaken the great God is their party he it is whom they despise and who will reckon with them as setters at nought of him for so saith Paul he therefore that despiseth despiseth not man but God 3. So much are faithful Ministers owned of God in the discharge of their trust that what respect or disrespect is put upon them or the message which they carry it is reckoned by him as put upon himself and that because they are Ambassadours in his stead 2 Cor. 5. 20. he that despiseth despiseth not man but God saith he 4. The great reason for which a peoples carriage towards the message and person of their faithful Ministers reflecteth upon God himself is that they in discharge of their trust do represent him and all their regular actings are owned by him as his own for from what he spoke v. 7. that the act of sent Ministers in calling sinners by the Ministry of the Gospel 2 Cor. 11. 2. is owned by God himself as his deed he inferreth here that therefore he that despiseth despiseth not man but God 5. Though faithful Ministers are men and therefore both may and must be affected with injuries and affronts put upon them by profane Atheists while they set at nought their person and reject their message Jer. 20. 2. 18. yet the dishonour done thereby to God doth bear so much bulk in their minds as if any disgrace put upon themselves being compared with that were not to be regarded and not so much as once to be named for though profane mockers despise the Ministers yet so little is that comparatively valued by Paul that he saith he that despiseth despiseth not man but God 6. Though the contempt and disgrace cast even upon ordinary Ministers by slighting their message redoundeth to God for the reasons given doct 3 4. yet this did hold chiefly in the Apostles and other penmen of holy Scripture who were infallibly assisted in what they wrote 2 Pet. 1. 21. and in ordinary Ministers but in so far as they follow their steps and deliver nothing to the Lords people for truth but what they have warrant for in the written Word of God for the reason here given is peculiar to the Apostles and other extraordinary office-bearerâ— who only had the holy Spirit to guide them infallibly who hath also given unto us his holy Spirit saith he Ver. 9. But as touching brotherly love ye need not that I write unto you for ye your selves are taught of God to love one another 10 And indeed ye do it towards all the brethren which are in all Macedonia but we beseech you brethren that ye increase more and more He doth here press a third branch of sanctification called brotherly love which is that singular and as it were native and therefore called brotherly love and affection testified by action which ought to be and in some measure is 1 Joh. 5. 1. in Gods Children mutually and one to another for the reality or appearance of Gods grace in them Psal. 119. 63. And he presseth the exercise of this grace first by commending them for their progress herein already which was such that they had not so great need to have it pressed upon them as others for that the words must be understood not simply and absolutely as they sound but comparatively as other Scriptural expressions of the like kind Joh. 9. 41. 1 Cor. 1. 17. appears from his pressing this same duty on them v. 10. which he would not have done if there had been no need at all for it Secondly By giving a reason why it was not needful for him to write much to this purpose because they were taught of God to love one another that is their hearts were powerfully inclined to the actual exercise of this grace by the efficacious working of Gods Spirit not without but accompanying the outward Ministry of the word Act. 16. 14. for so is Gods teaching explained in opposition to mans Jer. 31. 33. This is contained v. 9. Thirdly by further commending them while he proveth they were so taught of God from the effect of his teaching their real practice and exercise of this grace towards all the Christians here called brethren in the Region of Macedonia wherein Thessalonica was the chief City And fourthly by exhorting them expresly notwithstanding their former progress not only to persevere but also to abound more and more in the exercise of that grace From v. 9. Learn 1. where sanctifying grace is wrought in the heart by God there will not only be an abstaining from wrong hurt and injury to our Neighbour but there must and will be also an inward propension seconded with real endeavours to do him good and help him forward both in his bodily Lev. 35. 25. and spiritual estate 1 Thes. 5. 11. for the Apostle having pressed abstinence from doing wrong to our neighbour v. 6. as one branch of that sanctification mentioned v. 3. he doth here enjoyn the exercise of brotherly love as another branch of the same grace But as touching brotherly love c. 2. It is a singular piece of Ministerial prudence seasonably to commend what good they observe in the Lords people and so to commend it as that thereby they be not rendred proud or secure but strongly incited to make further progress in that good which they already have and people ought to improve what countenance or commendation they receive from their faithful Pastors for the same end otherwise it becomes their snare Matth. 16. 17. compared with 22. for Paul doth here commend the progress they had already made in the exercise of brotherly love of purpose to incite them to further progress As touching brotherly love ye need not that I write unto you saith he 3. So apt are the best to be discouraged in good Heb. 12. 12. and so much doth the known good opinion concerning some in the minds of others especially of their faithful Pastors 2 Cor. 8. 24. prevail with them for their incitement to do better Act. 26. 27 28. that as Ministers ought not to flatter any in an evil 1 Thes. 2. 5. so they should not rashly
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
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
them that believe in that day 10. We are not bound to believe any other doctrine as necessary to salvation but that whereof it can be made out convincingly that the Apostles and other penmen of holy Scripture directed infallibly by the spirit have given testimony unto for saith he our testimony was believed among you 11. As it is the duty of Christs Ministers to make application of general promises unto the particular case of the Lords people to whom they are sent So they should carefully guard lest they apply those promises unto any but such as are so qualified as the promise doth require otherwise they speak peace to whom the Lord doth not speak peace for the Apostle applyeth the general comfort unto them in particular having found them endued with faith that necessary qualification which is required in the person to whom the promise doth belong because our testimony was believed among you saith he Ver. 11. Wherefore also we pray alwayes for you that our God would count you worthy of this calling and fulfil all the good pleasure of his goodness and the work of faith with power In this and the following verse is contained a fourth ground of consolation for them under their present sufferings the summ whereof is that he and his associates did earnestly pray to God on their behalf where besides the act of praying and praying for them alwayes of which see upon 1 Thes. 5. 17. there is first the occasion of their prayer pointed at in the word wherefore or for this cause which relateth to the foregoing purpose to wit because Christ was to come to be glorified in believers and because they in particular were believers therefore he and his associates did pray for them Next there are the things prayed for first That God whom he appropriates to himself as his God by Covenant would count them worthy or judge them fit and meet see upon v. 5. for this calling that is to enjoy that glory unto which they are called for they were called already and therefore calling here must not be taken for Gods act in calling them but for that unto which they were called even the Kingdom of God spoken of v. 5. Next That in order to this God would fulfil or fully perform and accomplish his good pleasure concerning them that is his eternal purpose of election called usually by the name of good pleasure Ephes. 1. 5 9. and all his good pleasure that is all things which he had purposed in that decree to bring about for them even salvation and all things pre-required to it And it is called the good pleasure of his goodness to shew that nothing but his own goodness and propenseness to communicate good from himself to others was the cause and motive of that decree See Eph. 1. v. 4. doct 7. Thirdly That the Lord by his own omnipotent power would fulfil and by fulfilling preserve actuate increase and fortifie the work of faith in them or the grace of saving faith with all its gracious effects the saving graces of Gods Spirit Doct. 1. As it is our duty in the constant course of our prayers to God to mind the case of others and especially of those who suffer for truth because their tentations to fall are strong 2 Tim. 4. 6 10 14 15. and the glory of God and edification of the Church are in a singular manner concerned in their standing 2 Tim. 2. 10. So it is a choice ground for comfort and encouragement unto suffering Christians to know they have the prayers and best wishes of those who are dear to God sent up to the throne of grace daily for them The effectual fervent prayer of a righteous man availeth much Jam. 5. 16. for Paul did pray alwayes for those suffering Thessalonians and doth let them know so much for their encouragement wherefore also we pray alwayes for you 2. As it is the duty of Pastors to pray to God for thâ— Lords people as well as it is to preach unto them So the more a people do thrive in grace by a Ministers pains and the more ground of confidence is afforded to him by their carriage that it shall be eternally well with them the more will his encouragement be and his engagements the deeper to pray to God for them A stubborn and graceless people do prove a dead and heartless weight for a Minister to stand under and to lift at before the Lord for Paul did alwayes pray for this people and was encouraged thereto from their growth in grace formerly mentioned and more especially from the evidence he had of their eternal well-being in their believing his testimony mentioned v. 10. and related unto here in the causal particle wherefore Wherefore also we pray alwayes for you 3. It is the duty of those who have gotten their interest in God made clear to improve their interest in him and familiarity with him for the behove not of themselves alone but of others also This being the only way to recompence the tender bowels of others to them who employed their power with God for their behove when possibly they themselves were strangers to him for Paul improveth his interest in God for them while in praying to God on their behalf he calleth him his God that our God saith he would count you worthy 4. As none are worthy fit or meet for Heaven but those whom the Lord hath drawn out of nature to the state of grace in their effectual calling seeing no unclean thing can enter there Rev. 21. 27. So there is nothing in us either before or after our effectual calling which makes us worthy of Heaven or meet for it by way of merit but all our fitness and worth of that kind doth come from Gods gracious acceptation his vouchsafing and accounting of us as such for if we were worthy of Heaven by our own merit to what end doth he pray to God that he would count them worthy of it and he expresseth Heaven by the name of calling to shew that none but called ones are worthy of it and fit for it 5. As none shall be accounted and declared worthy in the last day to enter the joyes of Heaven but those whom God by his eternal decree and good pleasure hath appointed for it So the Lord in that his eternal decree hath not appointed Heaven for any but those whom he hath appointed also in the same decree to make meet for it for the connexion of the two first petitions teacheth both that Gods good pleasure and decree is anterior to their being accounted worthy and that Gods good pleasure is fulfilled and executed in Gods counting them meet and worthy and consequently in his making them so And fulfil all the good pleasure of his goodness 6. As this eternal decree of election is extended unto more things than one even to the salvation of the elect and all the means tending to it So it is in all respects fully free and had its rise
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