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
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
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
I sent to know your faith lest by some means the tempter have tempted you and our labour be in vain The Apostle repeateth what he spoke v. 1. and 2. of his sending Timotheus and expresseth a third end why he had sent him for other two were mentioned v. 2. and it was that he might know their faith or their constancy in the faith and he closeth the verse by giving a reason why he desired so much to know their faith to wit a twofold fear 1. Lest Satan who is here called the tempter as being that eminent tempter had taken occasion from their present affliction for truth to tempt them one way or other to make defection from it and 2. Lest they had yielded to the tempter which is not expressed but implyed in that which would have followed upon their defection to wit the loss of Paul's labour in Preaching the Gospel among them which in that case would have been in vain and useless as to them though not to himself 2 Cor. 2. 15 16. Doct. 1. The care of an honest Minister towards the people of his charge doth extend it self not only to their first conversion and the drawing them out of nature to a state of grace but also to their perseverance in that state for Paul after he had been instrumental in converting the Thessalonians doth yet remain solicitous about their perseverance And therefore I sent saith he to know your faith 2. A faithful Minister doth not think himself exonered when he hath discharged his duty before the people but will remain in a Christian manner solicitous of the success of his pains among the flock when an hireling and time-server doth not much trouble himself about any such thing Joh. 10. 12. for Paul from this solicitous care doth send to know their faith and the fruit of his labours among them 3. There is an holy jealousie in Christian love whereby though it believe the best 1 Cor. 13. 7. yet it feareth the worst that all lawful means may be made use of to prevent it for Paul from love doth fear lest the tempter had tempted them and his labour be in vain 4. As it is Satans trade to tempt and to tempt all men good and bad Luk. 22. 31. Eph. 2 2. by all means 2 Cor. 11. 3. at all times 1 Pet. 5. 8. and to all evil 2 Thes. 2. 10. So he omitteth no occasion of exercising this his woful trade with advantage 2 Cor. 2. 11. and more particularly he takes advantage of those cross dispensations by which the Lord doth exercise his people to make them cast at truth and piety for Paul's fear lest Satan had taken occasion from their trouble to tempt them implyeth his usual way is to tempt on such an occasion Lest by some means the tempter have tempted you 5. So much do the best of Saints lye open to Satans temptations and so ready are they if left to themselves to yield when tempted that a faithful Minister will have reason to fear to watch to take heed to himself and the flock so long as there is a tempter to tempt for Paul doth fear lest the best among them hâ—d been tempted and succumbed lest by some means the tempter have tempted you 6. Though the pains and labour of a faithful Minister cannot be in vain as to God who doth alwayes gain his intent Isa. 55. 10 11. nor yet as to the Minister himself whose reward is with the Lord Isa. 49. 4. yet as to the people who make not use of his pains or make apostasie from that seeming good which once they attained by them they are alwayes in vain and to no good purpose yea a snare Isa. 28. 13. and shall be for a testimony against them Mark 6. 11. for Paul implyeth so much as that if they had yielded to the tempter and made apostasie from the faith his labour would have been in vain among them Ver. 6. But now when Timotheus came from you unto us and brought us good tydings of your faith and charity and that ye have good remembrance of us alwayes desiring greatly to see us as we also to see you In the second part of the Chapter the Apostle being in order to their further establishment in the truth to express yet more of his fervent affection towards them which was drawn out by Timotheus his return from them he doth first in this verse shew what Timotheus did report of them when he had returned to Paul being now at Corinth as it appears from Act. 18. 1. with 5. though he was at Athens when he sent him v. 1. and the summ of this report in general is called good tydings he brought us good tydings It is the same word in the original which signifieth to Preach the Gospel because the thing reported was the fruit and effect of the Gospel Preached among them the hearing whereof was as the Preaching of it over again unto Paul 2. Those good tydings in particular were the report he made 1. Of their faith or of their stedfastness in the faith 2. Of their love or sanctified practice according to both tables of the law flowing from faith for love is the fulfilling of the Law Gal. 6. 2. 3. Of their special love and respect to Paul made evident 1. By their good remembrance of him or that respective mention which they made of his labour diligence and his whole Ministerial carriage among them and that alwayes when they had occasion to speak of him 2. By their earnest desire to see him The word in the Original signifieth such a desire as is in a kind impatient of delays And lest he had seemed hereby to have reflected upon himself who had so long delayed to satisfie their longing desire he adds in the close that his desire was no less ardent to see them though he was hindred without any default of his chap. 2. 18. Doct. 1. An Evangelist one of the extraordinary officers in the new Testament did herein among other things differ from an ordinary Minister he was not tyed unto any charge but being sent out by the Apostles to water such Churches as they had planted see v. 2. he did there remain not constantly but for a certain time until the Apostles should have further work for him elsewhere for Timotheus being sent to Thessalonica by Paul did not reside there but returned within a little to be disposed of by Paul as he thought good But now when Timotheus came from you unto us 2. The Lord doth powerfully overrule and turn about the deepest designs of Satan against his work to the furtherance of it as if they had been purposely contrived for that end for Satan by hindering Paul to go to Thessalonica chap. 2. 18. got no advantage but detriment in so far as when Paul was converting souls to God first at Athens next at Corinth Timotheus was confirming the Church at Thessalonica when Timotheus came from you unto us which supponeth he had
them that this day of general judgement would come that from the faith of it they might draw their comfort which is a manifest token of the righteous judgement of God saith he 2. The most grown and praise-worthy faith and patience are not so perfect but they are in hazard to be shaken and brangled by continued trouble and tryal and stand in need to be supported by God and underpropped by such consolations as the Lord hath stored up in his word that they faint not for notwithstanding he hath presently shewn how much he had gloried in their faith and patience yet he seeth it necessary for their further support and comfort to shew them that their patient suffering was a manifest token of the righteous judgement of God 3. As that excellent truth concerning the day of Gods most righteous judgement doth hardly and with great difficulty get credit some being wholly unwilling 2 Pet. 3. 3 4. and others not able to believe it as they gladly would Mark 9. 24. So there is no truth or article of our faith whereof more convincing proofs and infallible demonstrations may be had than of this for not only hath the spirit of God frequently and plainly asserted it Joh. 5. 28 29. but also every particular injury which the Lords people do suffer from men and is not righted in this life is an infallible argument and cogent proof that this day shall most undoubtedly come So that there are infinite proofs because there are infinite wrongs of that sort which saith he is a manifest token of the righteous judgement of God 4. The comforts of the Lords people under their saddest sufferings from men are near at hand if their eyes were not sometimes shut that they cannot see them yea so nigh that every cross of that kind hath an excellent cordial of sweetest comfort in its bosome and the greater their cross is the sweeter is the comfort which is brought along with it and in it for he affirmeth that their unjust sufferings and their patience under them are so many tokens of the righteous judgement of God 5. The day of general judgement and the remembrance of it can prove comfortable only to such as may upon solid grounds expect a favourable sentence on that day from Christ the Judge for the comfort propounded doth not lye wholly in this that the righteous judgement of God shall come but also that the event of it shall be good as to them even that ye may be counted worthy of the Kingdom of God saith he 6. As none shall enjoy the Kingdom of Heaven but those whom God maketh fit and meet for it though not by making them to merit Heaven for it is the gift of God Rom. 6. 23. yet by working in them all those gracious qualifications which are required in those upon whom he hath bound himself by gracious covenant and promise to bestow eternal happiness Col. 1. 12. with 13. 14. So the main business of the day of Gods righteous judgement at least that piece of it wherein the comfort of believers doth chiefly lye shall be in the Lords judicial accepting and publick declaring that the persecuted Godly whom wicked men did judge the scum and off-scouring of the world 1 Cor. 4. 13. are worthy fit and meet to reign with him for ever Which gracious acceptation of his though it be really past Eph. 1. 6. and intimated to their own consciences here on earth 1 Joh. 3. 19. yet the publick manifestation of it in the view of Angels devils and reprobates is reserved until that day and shall be then performed for he sheweth that the end and event of the righteous judgement of God is that they may be counted judicially accepted and declared worthy and meet for the Kingdom of God Now he accounteth and declareth none meet for it but those who are made meet 7. As the Kingdom of Heaven and glory is worthy to be suffered for and will be so esteemed of by all them who shall one day be counted worthy of it and meet for it So such ill will hath Satan that any should enjoy that Kingdom which he himself hath irrecoverably lost 2 Pet. 2. 4. and such is the hatred of wicked men though not to Heaven it self yet to the way of faith and obedience which leadeth to it that there is none who entreth that way who may not expect the utmost of Satans and wicked mens malice to pursue them in it and that mainly because they walk in that way whatever be those other pretexts which their persecutors may hold out 2 Tim. 2. 9. For he affirms they did suffer for the Kingdom of God and makes that an evidence that they shall be accounted meet for it for which ye also suffer saith he Ver. 6. Seeing it is a righteous thing with God to recompence tribulation to them that trouble you 7. And to you who are troubled rest with us He doth here prove that their patient suffering of injuries from men was an infallible proof of the righteous judgement of God and that the event thereof shall be such to Christian sufferers as he hath presently affirmed and that because it is a righteous thing with God or a thing that his most righteous nature did oblige him to even to recompence and repay trouble unto all such as did unjustly persecute and trouble them for righteousness sake v. 6. and to recompence and bestow rest from all trouble and labour to those who are put to trouble and hardship by men for love to their duty and that with us to wit with the Apostles and others whereby he doth not only commend this excellent rest unto them as being a rest with such but doth also shew them that he did not now speak of a thing uncertain but what he had the faith of as to his own particular And whereas he saith that Gods righteous nature doth no less bind him to this than to the former The meaning is not as if this blessed rest had been merited by them as trouble and torment was by their persecutors Rom. 6. 23. but because Christ had merited this rest for them Rom. 3. 26. and God of free grace had obliged himself to bestow this rest upon them Matth. 5. 11 12. and therefore it is a righteous thing with God to recompence it to them as righteousness is taken elsewhere for his faithfulness in keeping promise see Psal. 143. 1. 1 John 1. 9. From all which he doth leave it unto them to gather that seeing this recompence was not given now but all things were almost contrary there could be no surer demonstration of a day coming wherein the Lord in righteousness shall give it to the full which he doth here intend to prove Doct. 1. Whatever is righteous with God and judged so by him shall undoubtedly come to pass and therefore though for the time truth may fall in the streets and equity cannot enter Isa. 59. 14. yet either now or afterwards judgement
from the presence of the Lord and from his glorious power to wit joyntly and without intermission Ver. 10. When he shall come to be glorified in his Saints and to be admired in all them that believe because our testimony among you was believed in that day Here is the second end of Christs coming and it relateth to the Godly called here 1. Saints strictly taken for those who are inherently holy and real students of and proficients in that sanctification which is described upon 1 Thes. 4. 3. next believers who are endued with the grace of saving faith described 1 Thes. 1. 3. and all such believers and no doubt all such Saints also are to share in the end of Christs coming here mentioned which is to be glorified in them that is to put such a glory upon them both in soul Matth. 22. 30. and body Phil. 3. 21. as he himself shall be thereby glorified not only shall the glorified Saints themselves give glory to him but the glory of his mercy power goodness and other attributes shall in their glory be made manifest unto all the world upon occasion whereof the glorified Angels also shall glorifie him The Apostle adds that Christ the Judge shall also be admired in them that is shall put such glory on them as never was expected neither by themselves or others Isa. 64. 4. and therefore it shall be admired by all beholders and the mercy power and grace of Christ the bestower shall be admired and wondered at much more Only the Apostle having first as it were at the by and in a parenthesis applyed this general ground of consolation to them in particular by giving a reason for his so doing to wit because they had believed and given credit unto the doctrine of the Gospel to the truth whereof he and his associates had given testimony he doth in the end of the verse again repeat the time when this shall be to wit in that day of Christs second coming and not until then hereby to put a stop to their precipitancy in hastening too much after it Doct. 1. Jesus Christ the Judge shall not be so much transported with rage and fury against the wicked in the day of general judgement as to make him forget his tender mercies unto the Godly he knoweth how to make the same day the greatest for terrour unto his foes and yet the greatest for Joy unto his friends for Paul sheweth that he shall take vengeance upon the one and be glorified in the other both in one day when he shall come to be glorified in his saints Yea 2. The great errand of Christs coming to general Judgement is not so much to render vengeance unto the wicked as to glorifie and save the Godly the former being in some respect but as a mean to set forth the glory and solemnity of the latter Rom. 9. 22 23. for looking narrowly to the Text we find that Christ doth take vengeance as it were but in the by when he shall come as it were of purpose to put glory on his people Taking vengeance on them that know not God saith he v. 8. when he shall come to be glorified in his Saints 3. The rest remaining to the now afflicted and troubled people of God is a glorious rest and therefore not a total cessation from all action and duty as lifeless stones that rest should have no glory in it but from the sin infirmities and misery with which they are encompassed and attended now in the way of duty and from all such duty as implyeth any want or imperfection in the performer otherwise their rest were not compleatly glorious for Paul exponing and clearing the rest which was promised v. 7. saith he shall come to be glorified in his saints 4. Though the glory of Christ the Judge will be ser forth to the admiration of all beholders in the pouring forth of his wrath and vengeance upon Godless reprobates his proud and obstinate enemies yet his glory will be incomparably more and more admired in his putting glory upon the Elect in so far as the reprobate shall receive but what they deserve but as for the Elect besides the wonderful change which shall be wrought in them the glory put upon them shall be without yea and contrary to their deserving for Paul saith he shall come to be glorified and admired in his saints as if his glory to be had in judging reprobates were no glory being compared with that 5. There is such a necessary connexion betwixt the glory of Christ and the glory wherewith the Elect shall be glorified in Heaven that the former is the result of the latter Christ the head is glorified in that glory which he himself hath procured for 2 Tim. 1. 10. and shall bestow upon his members 2 Tim. 4. 8. and therefore we neither need nor should separate Gods glory from our own salvation but are to seek the latter jointly with and in subordination to the former for Paul sheweth that Christ shall be glorified in their glory When he shall come to be glorified in his saints 6. Though there be much foretold in Scripture of the glory which shall be put upon the Lords people in the last day 1 Joh. 3. 2. yet that which is revealed to that purpose is so little believed Mark 9. 24. and cometh so far short of that height of glory wherewith they shall be then adorned and crowned that Heaven and happiness shall be a far other thing than ever entered in the heart not only of natural men but also of the Godly themselves to think upon for therefore the first sight of it shall strike them with admiration as at a thing beyond their expectation and hope he shall come to be admired saith he 7. As Heaven and glory shall be enjoyed only by believers and Saints So all those are Saints who are believers and all are believers who are saints there being an inseparable connexion betwixt saving faith and inherent holiness as betwixt a necessary cause and the effect which floweth from it for he putteth the saints and them that believe the one for the other and sheweth that glory is the portion of such only to be glorified in his saints and admired in all them that believe 8. Though there be degrees of glory in Heaven Dan. 12. 3. yet the meanest believer shall enjoy so much as the most enlarged heart cannot once imagine or comprehend while we are here for Paul saith he will be admired in all them that believe even the meanest believer not excepted 9. Our choicest comforts while we are here on earth consist in those things which we have not in hand but shall enjoy hereafter and therefore the more we exercise our faith and patience our comforts will prove the more satisfying and lively for he shews that the great and good things which are here spoken of in order to their comfort shall not be performed before the last day to be admired saith he in all
far as 1. Some of them are but meer Juglings and found to be such as when they affirm their Images to have spoken issued drops of blood and sweat that poor souls have come creeping and crying out of Purgatory bemoaning their case which have either been effectuated immediately by Satan or by subtle conveyance and sleight of hand which hath sometimes been discovered and the spirit taken whipt and laid in the stocks for his imposture 2. Some of them have been truly done but not true Miracles as not exceeding the power of all natural causes as when they affirm that some diseases have been cured by the touch of their superstitious Relicts now how easie is it for Satan to take off and cure a disease which through Gods permission he hath laid on especially seeing many such like seemingly miraculous cures have been effectuated by devilish art among the Heathens And 3. All of them are made use of to confirm their erroneous doctrines 〈◊〉 superstitious practices as their worshipping of Relicts prayer for the dead invocation of Saints Purgatory c. and consequently all of them but false and seeming Miracles even as it is here foretold of Antichrist that his coming should be with signs and lying wonders Fourthly The Popish doctrine wherein it differs from the doctrine of the Reformed Churches is nothing but an heap of untruths driving the maintainers of it to impiety against God in Idolatry superstition breach of vows and perjuries and to unrighteousness against man in unnaturality disobedience to Parents and lawful superiours under religious pretexts in preferring Fornication and Uncleanness to the bed undefiled in Marriage in justifying Jesuitical equivocations and speaking yea and swearing untruths and such like which hath been abundantly made out by the Reformed Divines in their writings to that purpose even as the doctrine of the Antichrist is here called unrighteousness or a doctrine of untruths tending to unrighteousness and sin of all sorts Fifthly The Pope doth not avow or profess himself an enemy to truth and Christian Religion but rather the prime pillar of it even Christs Vicar on earth the servant of the servants of Christ by which and such like specious pretexts he hath undermined truth and established errour in its place even as it is here foretold of the Antichrist that he should not openly avow his doctrine to be contrary to Gospel truth but labour by deceitful tricks and fair pretexts to make the world believe his doctrine to be truth even by all deâ—â—â—veableness of unrighteousness Sixthly Innumerable almost are those subtle devices and deceiving juglings which are made use of under Papacy to perswade the world to embrace their erroneous and unrighteous doctrine such as strong and false alledgances of their unity among themselves under one head of the antiquity of their doctrine the consent of Fathers to it the universality of it which is no more in effect but that all the world did once wonder after the Beast Rev. 13. 3. Besides that their doctrine and worship is so framed as to comply with mens corrupt Lusts and to fit every humour If men be lazy idlers they place them in Monasteries if ambitious or covetous there are places of preferment and profit to catch them if voluptuous and licentious they may for a little money have pardons and dispensations if quiet and cannot endure the worlds trouble there is a solitary life in some Hermitage prepared for them If a man dislike his wife let him enter Religious Orders and he is delivered from her If of a pragmatick stirring disposition there are employments of compassing Sea and Land to gain a proselyte waiting for him There are flatteries and taking allurements for men of spirit who will not be boasted and boasts and threats of curses and excommunications for men of a more folding temper In a word whatever a mans humour can fancy there is somewhat in Popery to satisfie it and make men believe of themselves that they are singularly devout when they do but feed their carnal humours Even as it is here foretold of the Antichrist that he should come not with some but all deceiveableness of unrighteousness Seventhly Though the power of the Pope for many ages was most dreadful and absolute through all Europe yet it was not unlimited there being alwayes some in every age as Papists themselves do sometimes confess and History maketh clear who never yielded to take on his yoke but one way or other testified against his Tyrannical Usurpation and damnable soul-destroying doctrine even as it is here foretold that some should be exempted from the Antichrists defection for he was only to prevail in those who perish Eighthly The members of the Popish Church had in all ages the truth of the Gospel tendred to them at the first beginning of the Popes apostasie and open tyranny more clearly in following ages more darkly what by somewhat they heard of Christs Nativity Passion Resurrection c. expounded to them according to the custome at their great Festivals and what by the testimony or report of that testimony which dying Martyrs or other Confessours gave to truth whereof there were some almost in every age and yet they did not receive or believe the truth especially those truths relating to the authority sufficiency and perfection of Scripture to the fulness of Christs satisfaction and merit and the compleat discharging of all his offices the justification of sinners by the righteousness of Christ imputed to them and received by faith alone and such other truths controverted betwixt them and us yea neither believe they any truth because of the authority of God revealing it in Scripture but because of the Popes Authority which only makes Scripture to be Scripture and worthy of credit unto them and therefore cannot be said to believe any truth at all seeing their faith is only humane grounded upon the authority of man even as it is here foretold of Antichrists followers that they received not the truth in love when it was offerâ—d to them and that they believed not the truth Ninthly Hugely gross errours and superstitious fooleries are maintained by the Pope and his followers for necessary truths and acceptable pieces of Divine Worship as may be seen in their Apish toyes foolish gestures used at Mass in their doctrine of Transubstantiation and indulgences and such is their incorrigible obstinacy in these against clear evidence of Scripture yea and of common sense and reason that it cannot be conceived rational men would be so infatuated and stupid except they were judicially plagued of God by giving them over to the power and prevalency of errour and delusion even as it is here affirmed of Antichrists followers that God shall send them strong delusion that they should believe a lye Tenthly As Popish doctrine wherein it differeth from us is but a bundle of lies which is abundantly proved by the Reformed Divines So this doctrine of lies is believed by the generality of the Popish Church
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
extraordinarily gifted by the Holy Ghost for that end may abundantly fix us in the Faith of those truths it being impossible that the God of truth should ever have set his Seal unto a Lye Rom. 3. 4. For Paul would have them confirmed and constant in the Faith of these truths Preached by him because they were confirmed with such signs and wonders and in the Holy Ghost 6. The more a Minister be perswaded and above all doubt of the truth of what he Preaches the more he believes and doth therefore speak and the more he speaks as one who believes and hath ventured his soul upon the truth which he Preaches his Preaching will prove the more powerfull and apt to work effectually upon the hearts of hearers and the more he doubts the less he believes and is perswaded of these truths which he Preacheth his Preaching will prove the more warsh lifeless and coldryf For we may look on the third expression as one ground and cause of what is held forth in the first their Gospel came in power because it came in much assurance or the Preachers did assuredly believe the truths which they Preached see 1 Cor. 3. 12. Psal. 16. 10. 7. The Lord hath indued his Church and eespecially believers in his Church with a gift of discerning whereby they may be enabled in some measure to put difference betwixt a lively powerful Ministry and that which is coldryf dead and lifeless betwixt the man who speaks because he believes and him who though he speak yet believeth not In the exercise of which gift they would not be rash in passing an immediate sentence upon the hearts of Ministers Col. 2. 23. except in so far as their inward temper doth kyth in their external actions Matth. 7. 16. They would not be peremptory in passing certain judgement especially to the worst upon a doubtful evidence 1 Cor. 13. 7. Nor yet too open minded to vent what they judge Jam. 1. 19. especially when they can gain nothing by so doing but the raising of prejudices against a Minister in the minds of others and consequently the marring of that good which they were reaping by him However that they are indued with this gift is clear from this that Paul appeals to the Thessalonians as witnesses of that power and much assurance in which he Preached while he saith As ye know what manner of men we were among you 8. It is a Ministers wisdom and a piece of Christian modesty in speaking to his own commendation to hold himself most by that for the truth whereof he may appeal to the ears eyes and chiefly to the consciences of his hearers For so doth Paul appeal to their consciences for the truth of what he spoke As ye know what manner of men we were among you 9. These excellent gifts and graces and other ministerial qualifications which Christ bestoweth upon godly and able Ministers are not bestowed upon them for their own sake or particular satisfaction and advantage only or so much as for the behoof of the Church and especially of the Elect in it he dealeth the more liberally with Ministers for the sake of those and therefore they should improve and make use of all their receipts for the good of â—uch For Paul sheweth that he was inabled to Preach in power in the Holy Ghost and in much assurance for their sake Ver. 6. And ye became followers of us and of the Lord having received the Word in much affliction with â—â—y of the Holy Ghost Here is a fourth reason of their thanksgiving to God which serveth also as an evidence moving Paul in Charity to judge all these to be elected of God unto Eternal Life in whom he had ground to conceive that this here spoken of was verified And this reason of thanksgiving or evidence of election is taken from the saving effects of the Gospel Preached upon them which are first generally proponed to wit that in their life and practice they had been followers of or conformed themselves to that excellent pattern and example held forth unto them by their Preachers and the Lord Christ. 2. Illustrated 1. from the necessary antecedent or moving cause of their so doing which was their receiving the Word Preached to wit in their judgements by understanding the sense Act. 8. 30. and assenting to the truth of it Heb. 4. 2. and in their heart and affections by embracing the good things offered by it 1 Tim. 1. 15. and subjecting themselves in all things to be ruled by the prescript of it Matth. 7. 24. 2. From an instance of some things wherein they did imitate such excellent patterns to wit that as Christ and his Servants had readily Preached the Gospel with much spiritual joy Joh. 4. 34. notwithstanding many hard pressures and afflictions both from men and Devils Acts 5. 41 42. So they had chearfully embraced the Gospel and adhered to it in the midst of much affliction and persecution unto which they were so far from a base ceding that they did couragiously sustain the dint of it with joy and a joy not carnal and natural but spiritual and such whereof the Holy Ghost is Author Doct. 1. Though charity believeth all things 1 Cor. 13. 7. and maketh a man easie to be perswaded of any good thing in another yet a Christian ought not to be foolishly credulous so as to believe things without far less against evidence But his charity in judging ought to be ruled by prudence so as he believe nothing but upon some probability and appearance For Paul did not judge them Elect but upon some evidence even this that they were followers of him and of the Lord. 2. The way approved of God for attaining the Faith of our own Election or a charitable perswasion of the Election of others is not to dive in immediately and at the first step upon the secrets of Gods decree as if we had stood in his counsel Jer. 23. 18. But by way of discourse and reasoning to collect and conclude that God hath elected us or others from the work of saving grace and the effects of that work kything in us or them For the Apostles scope here as I shew is not only to give an additional reason of his thanksgiving but also an evidence from which he did conclude their Election from the fruits and effects of saving grace in them Ye became followers of us and of the Lord saith he 3. It is the duty of Christians and such as being made conscience of doth strongly savour of a gracious change in them to propound unto themselves for imitation not the example of a multitude to do evil Exod. 23. 2. but of those in whom they observe the most eminent evidences of a work of saving grace For the Apostle doth mention this as a matter of their commendation a reason of thanksgiving to God on their behalf and as an evidence of their Election that they did imitate him and his Associates And ye became
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
to shrink from his duty for Paul did forecast it might cost him his life and resolveth to quit it we were willing to have imparted to you not the Gospel of God only but also our own souls 5. He should be so disposed as to be in a readiness to seal the truth preached by him with his blood and thereby to confirm and strengthen the Lords people in the faith of it Phil. 2. 17. if God shall call him to it for so was Paul to have imparted unto you our own souls 6. He should labour to have the Lords people so much indeared to him and beloved by him that whatever he do unto them or suffer for them may flow from affection and love to them for so was it with Paul We were willing to have imparted to you because ye were dear unto us Ver. 9. For ye remember brethren our labour and travel for labouring night and day because we would not be chargeable unto any of you we preached unto you the Gospel of God Here is a fourth ground of the similitude to wit that as the mother who is poor and destitute of her husbands help doth labour night and day that she may have wherewith to sustain her self and thereby enable her for sustaining of her children So doth the Apostle speak of his own diligence here and thereby confirmeth what he spoke of his affection to them v. 8. as appears by the causal particle for while he saith they did remember or at least might remember first more generally his labour and travel The first word in the original expresseth labour unto weariness and the second labour after weariness so that when his body was wearied he did not give over but made to work again And next more particularly 1. His uncessant diligence in his labour he laboured night and day to wit so much of that time as might be spared from his necessary refreshments by meat and sleep 2. The matter of his labour partly expressed in Preaching the Gospel partly implyed in his handly-labour by making tents to maintain himself Act. 18. 3. 3. The end why he did so labour that he might not be chargeable nor burthensome neither to the whole community nor yet to the private estates of any particular person among them and this as it seems because for some reasons not mentioned the success of the Gospel would have been otherwise retarded among them as it would have been at Corinth if Paul had exacted stipend from them 1 Cor. 9. 12. though it was not so in other Churches where Paul exacted his right 2 Cor. 11. 8. Phil. 4. 14. Doct. 1. Where there is entire and ardent love in the heart either to God or man it maketh any piece of service done unto them or for them though otherwise never so burthensome to be but light and easie for because they were dear to him v. 8. therefore doth he willingly undergo no small labour and travel for them for ye remember brethren our labour and travel 2. It is the duty of people to call to mind and not to forget the great pains and labour that Ministers have been at for bringing about their spiritual good that so they may not only be thankful to God who hath stirred up any to lay their otherwise perishing condition so near to theâ—r heart and acknowledge their obligation to instruments who have willingly spent themselves for their sake but also may thereby learn to value the worth of any spiritual good which they have received labour to maintain and improve it seeing their enjoying of it hath been the fruit of so much diligence and pains for Paul implyeth it was their duty to remember while he saith ye remember brethren our labour and travel 3. It is the Lords allowance and command that men of most eminent parts and greatest esteem should dimit themselves to the meanest and most toilesome of imployments for purchasing a mean of livelyhood and subsistence rather than that they should close with any sinful course or use unlawful means for that end for here Paul a great Apostle being straitned for a livelihood doth labour night and day in that mean employment of making â—ents Act. 18. 3. 4. Though Ministers are not to be entangled with the affairs of this life 2 Tim. 2. 4. and ought to give themselves wholly to the duties of their calling so as they be not turned aside from them by unnecessary diversions 1 Tim. 4. 15. yet in case of necessity and want of maintenance otherwise occasioned either by the extream poverty or profane unthankfulness of the people he may use some handie labour to maintain himself and his family 1 Tim. 5. 8. and yet not cease from preaching the Gospel for Paul a Minister of the Gospel in this case of necessity did labour night and day and preached unto them the Gospel of God 5. There is no ground here from Pauls practice to establish Popish works of supererogation or good works which as they say are not commanded but done over and above duty for Pauls abstaining from taking maintenance was no such work It was his duty in the present case however he had sufficient right to it otherwise v. 8. seeing by taking of maintenance he would have retarded the Gospel and therewith the glory of God and spiritual good of his neighbour 1 Cor. 9. 12. for promoving whereof he was bound by both tables of the Law Matth. 22. 37 39. to do whatever was in his power and therefore in this case it was not a work over and above duty Ver. 10. Ye are witnesses and God also how holily and justly and unblameably we behaved our selves among you that believe This verse may be taken as a fifth ground of the similitude to this purpose That as the godly nursing mother doth not only nourish her children with milk and other meat but also endeavours to live among them Christianly that their tender age be not corrupted but rather edified by her good example So Paul did not only feed the Thessalonians spiritually by preaching the Gospel but also made his Christian life and holy practice shine before them while he behaved himself holily as to God in the duties of his worship and justly as to men and in all his dealing with men and which followeth upon the former unblameably or without complaint so as though God might justly tax him 1 Joh. 1. 8. yet man could shew no reason for which to blame him And he saith he behaved himself thus among those that believe the word may be rendred to those that believe implying that in his leading an holy life next to Gods glory he had respect to their good that they might be edified by his good example And for the truth of all this he appealeth both unto themselves and God as witnesses To them as witnesses of his outward conversation and to God as witness of his inward sincerity Doct. 1. As it is the duty of all and especially of Ministers unto
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
the pale of Christs visible Church and otherwise both they themselves and Christian Religion should be reproached by those Heathens 2. Hereby and by Gods blessing upon their diligence Prov. 10. 22. they should attain to such a tolerable competency in things worldly as to have lack of nothing to wit which the Lord did see fit and convenient for them to have Psal. 84. 11. Doct. 1. Such is our love to sloath and ease Prov. 6. 9 10. and so prone are people to abuse the doctrine of Christian liberty as a pretence for shaking off the yoke of all necessary and painful duty Gal. 5. 13. that the most of people especially those who can by their wits find out a sinful shift covered over with some handsome pretext to subsist otherwayes can hardly be kept from giving themselves over to idleness or stirred up to look upon diligence in particular callings as a matter of conscience for therefore is it that Paul seeth it necessary to use so many arguments to enforce upon witty medlers in other mens affairs diligence in their own That ye may walk honestly 2. As diligence and industry in the duties of a mans particular calling is a piece of seemly decency and honesty so there is nothing more unseemly and base than a lazie sluggard who being neither profitable to himself nor others doth live as if he were only born to eat drink and sleep and do nothing else and though such idle sluggards be neither whoremongers nor thieves yet they may and should be justly branded with dishonesty and esteemed to lead no honest life for so much doth Paul teach while he calleth painful industry a walking honestly That ye may walk honestly saith he 3. It is the duty of Christians as in the first place to approve themselves to God Matth. 8. 4. and next unto good men Psal. 52. 9. So also in the third place to those who are without even naughty wicked and profane men in so far at least as that we do not scare them from Christ and give them occasion to speak evil of Religion 1 Tim. 5. 14. for so doth Paul enjoyn That ye may walk honestly toward them that are without 4. there is not any thing that makes both Religion and those who prosess the same more unseemly and unsavoury to profane men than when those who pretend much to Religion do under any pretence whatsoever live lazie sluggards in their particular callings exposing themselves and theirs to be a burden to others and to live upon the sweat of other mens faces They are so much convinced from natures light of the unseemliness of this sin that as they burthen Religion with all the blemishes of those who profess it So they cannot think that such a Religion â—ath God for its Author which giveth people liberty to live in the practice of such an evil for while Paul affirmeth that their painful diligence in a particular calling would be a walking honestly toward them that are without he insinuates that they would reproach them and Religion both with dishonesty if they lived idly 5. It is no small mercy for a man to have competency of things worldly so as he neither know the power and strength of those tentations which arise from pinching scarcity and want Prov. 31. 9. nor yet be necessitated to depend for a livelyhood upon the coldryff and oft-times merciless charity of others James 2. 15 16. for Paul teacheth them so much while he perswades them to painful diligence by a promise of desirable competency and that ye may have lack of nothing saith he 6. See a further note from the strength of this Argument to inforce industry and painfulness in our lawful callings upon Eph. 4. 28. doct 6. That ye may have lack of nothing Ver. 13. But I would not have you to be ignorant brethren concerning them which are asleep that ye sorrow not even as others which have no hope In the second part of the Chapter The Apostle while he pâ—esseth a fifth branch of sanctification to wit moderation of sorrow for their friends who died in Christ many whereof were doubtless martyrs for the truth in those dayes of persecution chap. 2. 14. and while he gives them many sweet grounds of consolation against immoderate grief he falleth out in a digression concerning the state of believers after death and Christs second coming And in this verse he first proposeth his scope in all which is first to remove all ignorance uncertainty or want of full perswasion of the truth of those things which he is afterward to deliver and especially of the state of believers after death Next that hereby they might learn to moderate their sorrow and grief for their deceased friends and not to mourn excessively or desperately as otâ—ers to wit the Pagan Gentiles did who had no hope of life or of a resurrection following And while he calleth the dead after the usual manner of Scripture Act. 7. 60. 1 Cor. 15. 20. Joh. 11. 11. by the name of those who sleep he sets down the first head of doctrine concerning the state of believers after death which also serveth for an argument to moderate the excessive sorrow of living friends for them even this that their death is but a sleep not a sleeping of the soul which goeth immediately after death to glory Luk. 23. 43. but of their bodies which rest in the grave free from trouble and care as a man doth in his bed and it shall be raised up from the grave in the morning of the Resurrection Psal. 17. 15. by the voice of Christ with as little difficulty as one will awake his sleeping friend Joh. 5. 25. and shall arise refreshed reâ—reated and in full vigour 1 Cor. 15. 42 43. to go about their endless work of praises to God and the Lamb through the long lasting day of never ending eternity see v. 17. as a man after sleep ariseth refreshed for his work Doct. 1. As the children of God are often pressed down with more than ordinary sorrow and grief arising from cross dispensations So sometimes there is not so much cause of sorrow in the dispensation it self as in their own ignorance which mis-represents the Lords way of dealing and makes it look with a more terrible aspect than really it doth for those Thessalonians were excessively grieved for the death of their friends arising mainly from their ignorance of their happy estate after death as Paul doth here imply for I would not have you to be ignorant concerning them which are asleep 2. As there is oft-times even in Gods children some dangerous ignorance of most necessary truths if not as to the substance yet as to the circumstances of them or at least a great inadvertence to and want of serious perpending of these truths in time of greatest need which is all one with ignorance of them as to any present good to be reaped by them Matth. 16. 9. So it is a considerable part of a
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
a But ye brethren 3. A prudent Minister should labour so to guard against the terrour and dejection of the Godly by denounced threatnings as the contrary comfort be not proposed absolutely unto any but suspended upon such conditions as are required in the promise that so the party who would have comfort may not be deceived but put himself to a fair tryal by those marks if he be one of those to whom the intended comfort doth belong for Paul being to comfort the Godly against that terrible destruction threatned v. 3. he mentions the condition upon which they might escape it to wit if they were not in darkness which he affirmeth of them all or of a great many of them at least in the judgement of charity and thereby leaveth it unto themselves to search if they were so in reality But ye brethren are not in darkness that that day should overtake you 4. As the truly Godly and real believers in Jesus Christ are freed at least from the gross darkness of their natural ignorance and Godless profanity and as to be lying under either of those doth argue a man to be yet in his unrenewed state So the best security which a man can promise to himself against the terrour of sudden and unexpected stroaks doth lye in his saving knowledge of God in Christ and in the testimony of a good conscience arising from the shining light of an honest and holy life for Paul affirms it universally of all real believers they are not in darkness either of gross ignorance or Godless profanity and maketh that their ground of comfort to secure them that the day of the Lord should not overtake them as a thief Ver. 5. Ye are all the children of light and the children of the day we are not of the night nor of darkness He insists upon the former ground of comfort first by proving the truth of it that they were not in darkness because they were children of light that is according to an usual Hebraism Matth. 11. 19. they were not only indued with saving knowledge and holiness both which in Scripture go under the name of light Joh. 3. 19. Matth. 5. 16. but also were regenerate and born of God 1 Joh. 2. 29. who is that light inaccessible 1 Tim. 6. 16. by the Preaching of the Word Jam. 1. 18. which also hath the name of light Psal. 119. 105. And they are called children of the light and of the day to shew that the light of knowledge and holiness wherewith they were indued was not a dark glimmering light as of a candle or twilight but most clear as the light of the full and perfect day and this as it seems in opposition to that lesser measure of light which was enjoyed under the old Testament See upon Gal. 4. 3. doct 2. and v. 5. doct 3. Secondly by illustration of the proof while he removeth from them the contrary not only gross ignorance and profanity under the name of night but also a comparative measure of those under the name of darkness Doct. 1. As souls affrighted with the terrour of God are often most averse from receiving the comforts allowed to them of God So the Lords Ministers may not grow weary of taking pains to clear their doubts and work them up to the embracing of them for Paul supponing the Godly might possibly not have closed with the propounded comfort at the first hearing doth here insist upon it ye are all the children of light 2. As the doubts of discouraged and afflicted Christians are not so much about the reâ—lity of the comfort it self held forth by the word for a suitable cure to their disconsolate case as about their own interest in that comfort and right to lay hold upon it So a Minister in dealing with such would not so much or only insist in propounding and urging a suitable comfort as in clearing up unto them and pressing upon them to make sure work of their interest in it and right to lay hold upon it for Paul supponing that their doubt would lye about their not being in darkness which he held forth as the ground and evidence of their interest in the comfort doth insist mainly in the clearing of that while he saith ye are all the children of light c. 3. The Kingdoms of light and darkness of saving knowledge and dark ignorance of grace and profanity of Christ and Belial of God and the Devil are so much inconsistent that they cannot co-incide in one and the same person neither can any man be a subject of both Kingdoms at one and the same time for the Apostle maketh the denyal of the one to follow upon the affirmation of the other we are all the children of light saith he we are not of the night or of darkness 4. The Minister of Christ ought so to deliver suitable truths unto the Lords people for their incitement to duty for their comfort against discouragements for their reproof or conviction as that he takes his own allowed share and portion of those truths unto himself as if he were an ordinary hearer otherwise he cannot both save himself and them who hear him according to the promise 1 Tim. 4. 16. for Paul doth change the person in the close of the verse and takes a share of what he distributes to others unto himself both here and in the following verses we are not of the night and of darkness saith he Ver. 6. Therefore let us not sleep as do others but let us watch and be sober The Apostle having now put a close to his digression about the state of believers after death and Christs second coming which he entred upon chap. 4. v. 15. doth again return to press upon them some other branches of that sanctification required by God and spoken of chap. 4. v. 3 And first from what he hath presently said of the unexpectedness of Christs second coming he exhorteth to the exercise of two vertues tending much to keep them in a readiness for that day to wit watchfulness and sobriety And he presseth them first by forbidding them the contrary vices under the name of sleeping as others to wit as ungodly men children of darkness where by sleeping is not meant sleep properly taken and of the body binding the outward senses so that for the time they cease to do their office for this sleep being moderately taken is allowed by God and given by him as a blessing Psal. 127. 2. and some who it 's like will be found sleeping thus at the last day shall be saved Luke 17. 34. although excess even of bodily sleep be a sin Prov. 24. 33. and may be here in the second place look'd at either as a cause concomitant or effect of that spiritual sleep here forbidden which is no other than that deep sleep of carnal security whereby all the spiritual senses of a man who is taken with it are bound up Matth. 13. 15. so that he regards not his duty Matth.
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
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
graces of Gods spirit bestowed upon them by means of his Ministry Neither is it unlawful but sometimes convenient for a Minister so to glory in his flock providing his gloriation be qualified as Pauls was see the exposition for Paul saith we our selves glory in you for your faith and patience 4. As it is the duty of the Lords people to speak to the commendation of Gods grace in others So they should be ruled by prudence in the discharge of this duty and not too lavish in their commendations either by commending men too much above their known worth or by boasting of them although their worth deserve it indifferently unto all even to those who know not the worth of grace and to whom the boaster party boasted of and the graces of Gods spirit for which he boasteth are alike unsavoury There should be a distinct and prudent choice both of the party in whom and of the party to whom we boast for Pauls boasting is of men eminently gracious as the preceding verse doth shew and not indifferently before all but only in the Churches of God So that saith he we our selves glory in you in the Churches of God 5. That persecutions crosses and tribulations especially from wicked men are the ordinary lot of Gods Church and people and the reasons why it is so see upon Gal. 1. v. 13. doct 6. In all your persecutions and tribulations which ye endure saith he 6. The greatest glory of Christians and the richest matter of gloriation in them and of thankfulness to God which can be afforded unto others from them is not so much in their resisting by force and breaking the yoke and power of their persecuting enemies as in their meek and patient endurance of the utmost of their rage and fury before they cede one hove in the point of truth and duty for Paul did glory in them for their patience in all their tribulations 7. As the grace of patience under sufferings presupposeth faith and cannot be where faith is not whatever seeming patience a natural man destitute of faith in Jesus Christ may have it is not a saving grace but either bruitish stupidity Gen. 49. 15. or heartless despair Gen. 4. 13 14. or at the best a moral vertue only 1 Cor. 13. 3. defective as to the intensive measure of patience contrary to Col. 1. 11. or as to the extent of patience to all crosses contrary to Col. 1 11 and as to the spiritual grounds and motives from which it should flow contrary to Rom. 5. 3. compared with 1. So the more a man doth grow in faith the more he will be assisted and furnished with the grace of patience under cross dispensations and as faith is weakned so our patience also will decay and languish For he joyneth their patience with faith in all their tribulations 8. As grace is then most praise-worthy when the more it is opposed the more it groweth So it argueth an eminent degree of faith and patience and such as may indeed be boasted of and propounded as a pattern for imitation unto others when variety of tryals and cross dispensations from God and of persecutions from men do not mar but rather quicken the exercise of those graces for their patience and faith of which he gloried was such as did sustain them and make them endure all their persecutions and tribulations Ver. 5. Which is a manifest token of the righteous judgement of God that ye may be counted worthy of the Kingdom of God for which ye also suffer Followeth a second ground of consolation under their present sad sufferings taken from what their afflictions from wicked men and their patience under them spoken of v. 4. did signifie They were a manifest token or an infallible argument and demonstration proving convincingly that God shall judge the world righteously at the last day for by this righteous judgement must be meant the last and general judgement as the following verses make evident And first it is called righteous because though God doth alwayes judge righteously when he judgeth Psal. 51. 4. yet then shall his righteousness in judging be most evident and all those things which do now obscure it Jer. 12. 1. fully removed Matth. 25. 32 c. Next their patient suffering is said to be a convincing evidence that this righteous judgement shall come to pass because supponing that undeniable principle which is clear to the very light of nature Rom. 1. 20. that God is an all-seeing omnipotent and righteous Judge it must of necessity follow that he seeth what injuries are done unto his people hath power to punish them and seeing he doth not punish them now he will be avenged on them hereafter Which ground of consolation is further enlarged from the end or event of that last judgement unto them they should be therein accounted or judicially accepted and declared worthy or as the word is rendred Act. 26. 20. fit and meet to enjoy the Kingdom of God that is Heaven and glory called a Kingdom for reasons hinted upon Gal. 5. 21. doct 9. and of God See upon Eph. 5. v. 5. And sheweth that one piece or evidence of their worthiness and meetness to enjoy this Kingdom consisteth in their suffering for it and for their walking in the way of faith and obedience which leadeth to it which is not to be so taken as if their sufferings could make them worthy of Heaven by way of merit see Rom. 8. 18. but only they did presuppose saith in Christ Phil. 1. 29. and so did evidence their right to Heaven seeing faith doth give a right unto it Joh. 3. 16. As also sanctified sufferings through Gods blessing do purge away sin and promove the work of sanctification in those who suffer Isa. 27. 9. and so do polish and make them meet for Heaven holiness being the way which leadeth to it Heb. 12. 14. Besides the Lord hath bound himself by promise that they who suffer with him shall also reign with him 2 Tim. 2. 12. and so their sufferings did make them meet for Heaven as being a qualification of those to whom Heaven is promised Doct. 1. It is the Lords allowance unto believers to look upon the day of general judgement and the approaching of it with cheerfulness and courage and so as to draw comfort under all their sufferings from the faith of it yea and though the remembrance of this day be terrible to men unrenewed Act. 24. 25. yet it is most comfortable unto believers when they are in a good case and temper As knowing that then all their wrongs shall be righted Psal. 37. 6. the atheistical suggestions of Satan in prejudice of Gods overruling providence wholly refuted Mal. 3. 18. the Bride the Lambs wife compleatly and in all her members glorified Rev. 21. 2 9. and they themselves fully freed from all sin and misery and made perfectly blessed in the full enjoying of God unto all eternity 1 Thes. 4. 17. For he laboureth to perswade
the day of Gods righteous judgement in so far as their bodies shall lye dissolved in the grave until then Job 19. 26 27. and then being raised in glory they shall be united unto their souls Joh. 5. 28 29. and the whole man perfectly and unchangeably blessed 1 Thes. 4. 17 18. The Lord having so provided that neither our forerunners without us nor we without our after-comers shall be compleatly glorified but the head-stone of glory being put upon all at once the glorifying of Christ in them and of them in Christ may be the more solemn and glorious for he sheweth that the recompence of rest will be when the Lord Jesus shall be revealed c. and not until them 2. It may contribute not a little to the comfort and encouragement of Christian sufferers and the terrour of their Godless Persecutors to know not only that a day of general Judgement shall be but also that in that day the Lord Jesus shall be Judge even he for whom the Godly suffered Act. 5. 41. who gave himself to death that he might save them Ephes. 5. 25 26 27. who is their head Ephes. 1. 22. their husband 2 Cor. 11. 2. their dearest friend Cant. 5. 16. and therefore he cannot choose but pass a favourable sentence on them and it is he whom wicked men despised Isa. 53. 3. whose gracious offers they rejected Matth. 23. 37. whose servants friends and followers they set at nought and persecuted Gal. 4. 29. and therefore there can be none whose terrible sentence they have more reason to fear than his for in order to the main scope which is to comfort the persecuted Godly and as a mean subservient thereto to terrifie their Godless Persecutors he sheweth that Christ shall be the Judge When the Lord Jesus shall be revealed c. saith he 3. Though there be much revealed preached and mâ—de known of Christ 2 Tim. 4. 17. yet he remaineth obscure and hid The wicked do not know him at all as not believing the truth of what they hear concerning him Isa. 53. 1. until they see it to their own unspeakable sorrow and grief Rev. 1. 7. yea and even the Godly do but know in part 1 Cor. 13. 9. and cannot comprehend by faith and at a distance the hundredth part of that excellency and beautiful glory which they shall find him adorned with when they shall see him face to face 1 Cor. 13. 12. Besides that his bodily presence is for the time kept up from their eyes the curtain of the highest Heavens being interposed betwixt them and that glorious sight For while he saith the Lord Jesus shall be then revealed it is implyed that until then he is in a manner hid 4. It may also contribute much to the comfort of the Godly and terrour of the wicked that Jesus Christ the Judge shall come not in a state of humiliation as he did at the first when his divine glory was so much covered over with the vail of humane though sinless Heb. 4. 15. infirmities that a natural eye could see no beauty in him for which it should either desire him or fear him Isa. 53. 2. But he shall come as an exalted King accompanyed with a glorious train of mighty Angels to execute what sentence shall be passed from whom as the Godly can expect nothing but favourable dealing as from their dearest friends their fellow servants Rev. 22. 9. and those who are employed by Christ the Judge to bring about the good of the Elect and in a manner to serve them while they are here on earth Heb. 1. 14. So the wicked can expect nothing but the certain and summary execution of their dreadful sentence from those blessed creatures designed executioners for that very thing whom the damned reprobates cannot resist they are so mighty and strong Psal. 103. 20. nor flee from they are so swift Isa. 6. 2. nor move with flattery and requests they are so true unto their trust Psal. 103. 21. For in order to the comfort of the one and terrour of the other he sheweth how Christ shall come accompanied with a glorious train of mighty Angels 5. Even those things which are in themselves most terrible and shall be so to Godless reprobates at Christs second coming have in them matter of comfort and encouragement unto the Godly and in particular those very flames which shall put those Heavens and Earth which now are all in a blaze and consequently shall prove a most terrible and sadning sight unto the wicked when all their delightsome Idols are burnt up and destroyed before their eyes and that flame of fiery wrath then kindled shall devour themselves unto all eternity even those terrible flames shall be a comfortable sight unto the Godly yea and the fore-thoughts of them may and should yield comfort to them under their present trouble as knowing that the more terrible that judgement is which doth remain for their adversaries the more are they both in their persons and cause owned by the Lord for clearing whereof he will give such evident proofs of his wrath against all who will not favour them as he doth for in order to their comfort he sheweth that Jesus the Lord shall be revealed in flaming fire Ver. 8. Taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ. He describeth the day of Judgement secondly from a twofold end of Christs coming on it and joyntly cleareth that two-fold retribution spoken of v. 6 7 The first end relateth to the wicked he shall come to take vengeance on them that is to proceed against them as a wrathful judge with all extremity and without any mixture of mercy for vengeance signifieth a wrathful retribution of evil and those upon whom he shall take vengeance are of two sorts 1. All those whether Pagans or profest Christians who know not God and are ignorant of what may and is necessary in order to salvation to be known of him 2. All those among Christians who though they have some knowledge of Gospel-truths yet do not yield that subjection and obedience thereunto which is enjoyned by it The greatness of which sin of disobedience to the Gospel is hinted at in this that the Gospel is here called the Gospel of our Lord Jesus Christ that is a doctrine which he hath revealed and which treateth of him and the way of acquiring a right unto him and to life eternal through him So that to slight and disobey the Gospel is to slight Jesus Christ with all the good things purchased by him Doct. 1. Men by living in their ignorance of God and disobedience to the Gospel do not only wrong themselves and are indeed greatest enemies to their own mercies but do also injure the Lord and what in them lyeth do put an affront upon him as if the knowledge of God were not worth the pains and as if Christ had put himself to unnecessary travel for purchasing life and salvation
way of his rising v. 6. which should keep him still at under until its removal v. 7. after which he would discover himself v. 8. In the fourth branch he foretelleth Antichrists ruine v 8. In the fifth he mentions the means and helps of his advancement to wit 1. Satans assistance 2. A faculty of working lying Miracles v. 9. and 3. Deceitful false doctrines v. 10 In the sixth he sets forth his success and describeth his subjects first from their eternal state they perish 2. From the cause of their perishing to wit their rejecting of truth v. 10. and their believing grossest untruths the Lord having given them up to the power of errour v. 11. Thirdly from the judgement following upon both the former sins v. 12. In the third part he confirms and comforts them against the power and terrour of this apostasie first from the certainty of their perseverance and salvation grounded upon their election v. 13. which he cleareth from their effectual calling v. 14. next by exhorting them to constancy in the doctrine received v. 15. Lastly by praying to God for them that he would comfort and establish them v. 16 17. Ver. 1. NOw we beseech you brethren by the coming of our Lord Jesus Christ and by our gathering together unto him The Apostle being to establish these Thessalonians in the truths against a spreading errour concerning the time of Christ second coming which is expressed v 2. doth first in order to that end beseech them lovingly and meekly as brethren 2. He enforceth the exhortation or rather the disswasive with a kind of religious adjuration by Christs second coming about which the present errour was and by their gathering together unto him to wit at the last day when all the elect shall be fully gathered from the four winds Mat. 24. 31. and caught up to meet the Lord in the air 1 Thes. 4. 17. So that he doth in effect obtest them that as they would have comfort at Christs second coming and partake of that glory which the elect being gathered together shall receive from him then 1 Thes. 4 17. so they would obey the present exhortation and keep themselves at a distance from the following errour Doct. 1. The spirit of errour is so far from being banished and put to silence by the Churches afflictions and weighty sufferings that it sometimes takes occasion from those to rage the more among a people who being wearied with the cross have oft an open ear to receive whatsoever it is whether truth or errour which promiseth most of present ease and of a speedy delivery from their present strait for though this Church was presently under a suffering lot chap. 1. 4. yet this errour which did maintain that Christ was presently to come and put an end to trouble at the last day of judgement did spread fast among them hence Paul doth seriously exhort them to guard against it Now we beseech you brethren 2. The Ministers of Christ ought so to propound the sweet and ravishing consolations of the Gospel to an afflicted people as they do not omit to press such duties on them as their afflicted state calleth for or to tax them for yielding in the least to such tentations as Satan takes advantage from their affliction to assault them with and that because untenderness of this kind doth hinder the most sweet and powerful consolations of the Gospel to work and take effect Jer. 42. 10 11. with 44. 15 c. for Paul having comforted this afflicted Church chap. 1. doth now exhort them to duty and indirectly tax them for their being so soon taken with the present plausible errour Now we beseech you brethren 3. The Minister of Christ as he ought to entertain love betwixt him and the people of his charge and for that end to deal affectionately with them at all times So chiefly when he hath to do with those who are either tainted or in hazard to be tainted with errour especially so long as they are not incorrigible in their errour and that because a spirit of pride doth usually accompany a spirit of errour so that the person tainted with it can hardly endure to be contradicted Gal. 4. 16. if he be not convinced that he who contradicts his errours doth love his person and dealeth affectionately with him for therefore while Paul is about to meddle with their errour he dealeth most affectionately with them Now we beseech you brethren But 4. The Lords Minister ought not under pretence of tender and affectionate dealing with those who are tainted with errour to speak against their errours coldryfly as if it were a thing indifferent whether they returned to a right mind or not but as he would be faithful to God Gal. 1. 10. and the souls of people 2 Cor. 11. 3. he must deal seriously with them set their hazard before them and earnestly obtest them by that which is dearest to them to quit their errour and embrace the contrary truth for thus doth Paul beseech and in a kind adjure them by the coming of our Lord Jesus Christ and our gathering together unto him 5. Errour about a truth or any circumstance of it doth in so far at least hinder or endanger the good and comfort which might be otherwise reaped by it for while Paul obtests them that as they looked for comfort at Christs second coming so they would beware of that errour which did antedate the time of it it is implyed that their embracing of that errour would in some respect hinder or at least hazard the comfort which they might have by the faith of that day We beseech you saith he by the coming of our Lord Jesus Christ. 6. As Christ will certainly come to judge the world and all believers shall be gathered to him as Eagles do resort unto the Carcase Matth. 24. 28. so we ought to entertain thoughts of that day with a kind of religious awe and reverence to wit so as we do not mock at it 2 Pet. 3. 4. but that certainly believing it will be we order all our deportment as we may prepare and make ready for it 2 Pet. 3. 11 12. for he adjures and obtests them by the coming of our Lord Jesus Christ and our gathering together unto him now we use not to obtest but by such things which are most certain and to which we owe a kind of religious respect and reverence 7. Then is the day of Christs second coming desirable and precious to us and thought upon as it ought by us when having made acquaintance and friendship with Christ our Judge we have ground of confidence that he will not be terrible but friendly to us in that day otherwise a man can never think upon it with love desire and religious reverence but will abhor the very thoughts of it for as this obtestation implyeth this day to have been desirable unto them and reverently thought upon by them so Paul doth shew from what this did flow even their interest
convincing evidences if it were to outface an immediately inspired Apostle So they are most untender of and labour to trample upon the reputation of all who do oppose them though they be deservedly eminent for their graces gifts and station for those seducers do not only oppose themselves to Paul an Apostle but also because of his opposition to them labour to disgrace him while they alledge he did contradict himself and that they had a word spoken by him asserting that opinion for truth which he did now condemn which is implyed while he saith be not troubled by word as from us 7. Heretical spirits and seducers do also often prove most irreligious as choosing to shake the foundation of all religion the authority of Scripture by making one part thereof contradict another rather than they should have nothing to say for their own credit and to defend their errour for it is implyed that in this debate they opposed letter to letter and Scripture to Scripture Nor by letter as from us saith he 8. Satan's malice and man's impudence did come to that height as to endeavour the corrupting of Scripture by wresting some parts of it from its genuine sense and meaning and by forging false Scriptures and giving them out for true even while the Apostles themselves were alive to contradict them Which serveth to commend the watchful providence of God over Scripture and his mercy towards us in so far as all the attempts of Satan for that end have been hitherto frustrate and the holy Scriptures transmitted pure and incorrupt from hand to hand through all generations to this present age for the letter here mentioned was either Pauls former Epistle wrested or a new one forged Nor by letter as from us 9. It often falleth out that those errours do prove most pestilent and of dangerous consequence which have the greatest shew of piety and carry with them the least fear of hazard from them at the firs view for this errour that the day of Christ was instantly to fall out might seem not only an harmless opinion but also most useful for putting men to their duty in order to their preparation for that day yet the Apostle by this most serious disswasive from it doth imply that it was an errour extreamly hazardous and indeed so it was for if this opinion had been once received the truth of Christian Religion and chiefly of this particular should have been exposed to contempt and scorn in the following age when the event would have fallen out otherwise than this opinion held forth which doubtless was Satans great design in fostering it so much As that the day of Christ is at hand saith he 10. So subtle is Satan that he can and sometimes doth make one errour spring out of the ruines of another yea and the latter errour to resolve in end in the re-establishing of the former though in it self it be inconsistent with it And so simple is man that under pretence of eschewing one extremity of errour he rusheth forward to the other by the seen absurdity whereof and by Satans subtlety he is at last constrained to embrace of new his old errour which he had formerly forsaken for Paul having laboured in the former Epistle to settle them in the saith of the resurrection and of a day of Judgement 1 Thes. 4. 14 c. in opposition doubtless to some who did question those truths as at Corinth 1 Cor. 15. 12. some did take occasion hence to run to the other extremity and maintain that the day of Christ should come to pass in that very age wherein Satans design doubtless was to drive them back again to their former errour that there would be no such day at all when the event should prove their second opinion to be false As that the day of Christ is at hand Ver. 3. Let no man deceive you by any means He doth here repeat the former disswasive from suffering themselves to be deceived or as the word signifieth led aside from the way of truth in the present particular by any man though he were never so learned and holy or by any mean neither those three mentioned v. 2. nor by any other Doct. 1. So prone are men by nature to embrace errour when it is vented as being the birth of corrupt natural light Eccles. 7. 29. and tending of it self to gratifie some one or other of our unmortified lusts 2 Tim. 4. 3. that there is need of reiterated disswasives from it and of often inculcating the self same things by the Lords Ministers which may tend to guard his people against the power of it for he doth here repeat the former disswasive Let no man deceive you 2. As Satan laboureth to engage men of different ranks and dispositions to be instrumental in carrying on the self same errour and prompteth them with variety of wayes and means for throughing of their work according to the various tempers of the Lords people whom he intendeth to ensnare whereof some are more easily wrought upon by one instrument and mean and some by another So no consideration of the person tempting though he were never so insinuative discreet holy and able or in doctrine otherwayes Orthodox and no consideration of the means whereby he tempts though by pretexts most specious reasons seemingly probable authority of men almost unquestionable hath in it sufficient ground of excuse unto any for suffering himself to be seduced from truth to errour for he implyeth that there would be several men and several means and will have them to stand out against them all while he saith Let no man deceive you by any means Ver. 3. For that day shall not come except there come a falling away first and that man of sin be revealed the son of perdition The Apostle in the second part of the Chapter refuteth the forementioned errour from this That such things behoved to fall out before the day of the Lord as could not come to pass within the compass of that or many ages whereof he mentions two first a falling away or as it is in the original an apostasie and defection not from the Roman Empire as some do expone it but from Christ and the purity of the Gospel And therefore in opposition to this apostasie they are exhorted to stand fast not to the Roman Empire but to the truth of the Gospel v. 13. Besides it is the same word and the same purpose which is held forth 1 Tim. 4. 1. and the Antichrist by whom this apostasie was to be headed is called a false Prophet Rev. 16. 13. and therefore it must be an apostasie from true doctrine as the word doth alwayes signifie in the New Testament Neither doth he mean a particular defection of some particular persons or Churches for there were some such defections already both of persons 1 Tim. 1. 20. and Churches Gal. 1. 6. but a general defection of the whole visible Church some few only excepted Rev. 13. 8.
he doth really and in deeds oppose Christ therefore he is called an opposite to him who opposeth himself 2. An opposiâ—e and adversary to God and Christ doth seldom prove a faithful friend to man whosoever doth once break his trust to the former he will not spare to trample upon the latter if it may conduce for his interest and doth not exceed the reach of his power for upon the Antichrist his opposing himself to God and Christ doth follow his arrogance to man in exalting himself above the supream Civil Magistrate even all that is called God or is worshipped See the exposition 3. A spirit of pride and arrogance is insatiable and indefatigable and extreamly daring It must be all and above all otherwise it is nothing and where it is attended with success it attempteth things almost impossible and remaineth indesatigable until the height aspired at be once attained for Antichrist in his arrogancy though he be but a false Prophet Rev. 16. 13. aspireth above Kings yea Emperours and ceaseth not until he work himself up above them all he exalts himself above all that is called God or is worshipped 4. One degree of sin doth so much make way for a further that those things which at the first men do stick at will through the continued custome of some lesser degrees of those same evils be easily swallowed at last and without reluctance for Antichrists arrogance against man maketh way for his arrogance against God and hardneth him in it as the Apostle insinuates while he saith so that he as God sitteth making this his pride against God follow upon the former 5. The Antichrist is not to be sought without the visible Church neither among the Turks as some do imagine nor yet among the Jews as the Papists do dream that Antichrist shall be one individual person without succession by Nation a Jew of the Tribe of Dan born of an Whore in Babylon a profest enemy to the very name of Christian Religion shall draw the Jews after him build the Temple at Jerusalem cause himself to be worshipped therein as the true and living God and yet be a secret worshipper of the Devil that he shall bring all Kingdoms under him Reign precisely three years and an half kill Enoch and Elias the fore-runners of Christ and at last himself be killed by Christ or an Angel forty five dayes before the day of Judgement which fable as it is maintained by them to defend their Pope from being Antichrist so it appeareth abundantly to be but a fabulous invention by the whole current of this Prophesie and especially by that which is here affirmed He shall sit in the Temple of God and therefore is to be found not without but within the visible Church even a Bishop claiming universal authority over the whole Church accompanied with an army of Priests as one of their own Popes did maintain a little before the Antichrist did come to his height He shall sit saith Paul in the Temple of God See the Exposition Ver. 5. Remember ye not that when I was yet with you I told you these things The Apostle closeth the former description by giving them a gentle and indirect reproof for their oblivion and ignorance of the truths presently delivered as that which had unsettled them in the present truth concerning the time of Christs second coming and hereby addeth a weight to what he had now written about the Antichrist while he sheweth that it was not a doctrine newly invented but that he had formerly told them fully of it and instructed them in all its particular branches while he was with them at Thessalonica Act. 17. 1 2. and therefore they ought to have remembred it Doct. 1. As the Church enjoyeth now and then some peaceable times wherein the Gospel hath free passage without any considerable check or restraint either from errour or persecution So it is the duty both of Pastors and people to improve so rich a mercy to the best advantage and especially then the Lords servants should give frequent warnings of future evils that the people of God may fore-arm themselves against an approaching storm for while the Church at Thessalonica enjoyed some little respite from trouble Paul doth stir his time among them and gives them warning that the Churches tryals under Antichrist was coming When I was yet with you I told you these things 2. As it is a blame-worthy fault too frequently incident unto the Lords people to forget what necessary truths have been taught unto them by their faithful Pastors and especially those which tend to make them shake off security and ease and prepare for eminent tryals So forgetfulness of this kind doth encourage Satan to sow among them tares of errour which otherwise he would have but little heart to venture on as despairing his pains should meet with the desired success for Paul insinuates they had forgot and reproves them indirectly for it as that which had encouraged Satan to brangle them about the time of Christs coming which they could not have imagined to come in the present age if they had but remembred what he had taught them about the Antichrist Remember ye not saith he I told you these things Ver. 6. And now ye know what withholdeth that he might be revealed in his time Because the Apostle had shewn v. 3. that the Antichrist must be revealed antecedently to Christs second coming he doth now in the third branch of this prophesie speak something of the time when he should be revealed and of the lets and impediments which for the time did hinder his discovery And first he sheweth he was not yet revealed and therefore they were not to expect the day of Christs second coming so soon as they did while he mentions something which did then withhold or stay and hinder his revealing and publick appearing in the height of his power for a season the Lords overruling providence so ordering that he might be revealed not before but in his time that is the time prefixed by God for that thing Now by this stop and obstacle in the way of Antichrists rising greatness must be meant some man person or persons as appears from v. 7. where he is spoken of as such only he who now letteth and the general current of Interpreters both Popish and Protestant and many ancient Fathers also do agree that hereby is understood the supream authority and respect of the ancient Emperours in the Roman Empire who by their eminent temporal power did hinder the arising of Antichrists spiritual power over the Christian world and upon whose ruines the Antichrist was to arise and to possess their Throne and seat in the City scituate upon seven hills Rev. 17. 9. even Rome that great City which did then Reign over the Kings of the Earth Rev. 17. 18. and though the Apostle had expressed so much to them while he was with them for therefore he saith they knew what did withhold yet he doth not
appointed of God for leading to it he hath chosen you to salvation saith he through sanctification and belief 9. Whomsoever God hath elected to salvation he hath also in that same decree elected them to faith and sanctification and therefore the foresight of those was not a motive inducing God to elect one more than another they were good things decreed to be given unto us and consequently were not foreseen to be in us before he decreed them for us for he hath chosen you to salvation through sanctification and belief 10. As faith and sanctification go alwayes together the former being the fountain of the latter and the latter again an evidence of the former Gal. 5 6. So the motions of Gods sanctifying spirit are alwayes conform to Gods revâ—aled truth and directed by truth as it is apprehended by faith and all other motions which are not such are not of God whatever they pretend to Isa. 8. 20. for he joynes sanctification of the spirit and belief of the truth together Ver. 14. Whereunto he called you by our Gospel to the obtaining of the glory of our Lord Jesus Christ. For their further comfort and confirmation from the former ground he doth here give an evidence that God had chosen them to salvation even this that God had effectually called them or having renewed their wills Ezek. 26. 27. had by his omnipotent power Phil. 6. 44 45. made them willingly apply themselves Psal. 110. 3. to the attaining of those things whereunto they were called to wit salvation sanctification and faith mentioned v. 13. to which the first word of this verse doth relate Which effectual calling is set forth 1. From the external mean by which it had been brought about to wit the Preaching of the Gospel called Pauls Gospel because he was entrusted with the dispensing of it to them 1 Thes. 2. 4. next from the utmost end of their calling to wit their obtaining that glory in Heaven which the Lord Christ hath purchased and the same in some respect for kind though not for measure with that which he himself enjoyeth Phil. 3. 21 1 Cor. 6. 2 3. Doct. 1. A man can draw no comfort or confirmation from Gods decree of electing him to salvation through sanctification and faith except he actually apply himself to walk in the way which leadeth to salvation for he makes the strength of the former consolation and confirmation lye in this that they were effectually called to sanctification and consequently had betaken themselves to walk in that way whereunto he called you 2. It is not in the power of fallen man to do so much of himself though Heaven be offered and the way chalked out which leadeth to it as to betake himself to walk in it except the Lord encline him powerfully so to do and by his omnipotent arm draw him that so he may run after him Cant. 1. 4 for he saith it was the Lord who called them thereunto 3. However this effectual excitation of sinners and engaging them to enter the way of salvation be the work of God alone yet he maketh use of the Gospel Preached by his sent Ministers as an outward mean at or after the Preaching whereof he ordinarily doth work powerfully in the hearts of the elect for he saith whereunto he called you by our Gospel 4. As the state of salvation to which the elect are chosen is altogether glorious comprising what eye hath not seen nor ear heard nor ever entred into the heart of man to think upon 1 Cor. 2. 9. So the glory to be enjoyed in that state is the result not of our endeavours or merit but of Christs purchase and a piece of that glory which Christ in his humane nature enjoyeth who hath gone to Heaven for this very end that where he is there we may be Joh. 14. 3. for therefore is it called the glory of our Lord Jesus Christ to the obtaining whereof we are called 5. Though Heaven and glory be purchased by Christ and designed for the elect in Gods eternal and unchangeable decree see v. 13. yet none attaineth to the actual possession of it but such as are effectually called and drawn out of nature to the state of grace and all such shall at last attain it grace here being a most infallible forerunner of glory hereafter for he saith he hath called you to the obtaining of glory Ver. 15. Therefore brethren stand fast and hold the traditions which ye have been taught whether by word or our Epistle He confirms them Secondly by exhorting them that therefore to wit because there was an apostasie to be v. 3. and Gods electing love was made known unto them v. 13 14. that therefore I say they would stand fast and constant in the truth without yielding grounâ— as stout souldiers from whom the word is borrowed which he further explaineth by exhorting them to hold as it were by both hands and against all opposition the traditions or things delivered by him as the word signifieth to wit the exhortations and doctrines both concerning faith and manners which they had received from him and were taught by him whether by word when he was present with them and preached to them or by this and the former Epistle written by him when he was absent from them Doct. 1. The doctrine of election and assurance of salvation grounded upon election doth not make exhortations to duty reproofs and threatnings in case of neglect of duty of no effect and useless In so far as those are means appointed by God for making the elect persevere in the way which leadeth unto that salvation to which they are appointed for notwithstanding of what he wrote of election and the infallible evidence of their election v. 13 14. he doth here exhort them to stand fast and hold the traditions 2. As the dreadfulness of approaching hazard should not makes us lose heart and sit down discouraged So the faith of through-bearing flowing from assurance of our election is so far from being in its own nature a pillow for carnal security that upon the contrary it doth forcibly encourage and excite to duty in the face of danger as knowing our labour shall not be in vain in the Lord for from what he spoke of the future apostasie and the evidence they had of Gods electing love he exhorts them therefore brethren stand fast and holâ— 3. Even the elect themselves have been and will be strongly assaulted by Antichrist and in no small hazard to be drawn away with his Antichristian errours except they stand fast as men of courage and employ the uttermost of their wit and strength to defend the truth of the Gospel against those dreadful terrours and subtle snares which Antichrist and his emissaries do make use of to drive them and draw them from it for so much is implyed while speaking to the elect with relation to the assaults of Antichrist he exhorts them to stand as stout souldiers and to hold the truth as it
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
unto all who heard them for he sheweth that even in that time when the Apostles were Preachers all men had not faith and this must be understood of men in the visible Church for they knew sufficiently that all others who were without the Church had it not 5. As the grace of saving faith doth powerfully restrain a mans turbulent sensual and irrational affections So any other restraint where this is wanting will prove but weak to keep them at under if a suitable tentation be once presented for he makes their want of faith the cause of their unreasonable turbulent and wicked carriage for all men have not faith saith he 6. As the grace of faith is not bestowed by God upon all who hear the Gospel but upon some only even the elect Act. 13. 48. so it is a speaking evidence that such have no faith who prove shameless absurd and turbulent in their opposition to faithful Ministers and to the work of God in their hands for he maketh their opposition flow from their want of faith for all men have not faith saith he Ver. 3. But the Lord is faithful who shall stablish you and keep you from evil The Apostle doth here encourage them against their fear of falling from truth which he foresaw would readily arise from what he presently spoke of the many open and secret enemies to truth and to the sincere Preachers and professors thereof as appeareth from the adversative particle But and he encourageth them by assuring them that God would first stablish or confirm them in good so as they should not totally nor finally fall from it 1 Joh. 3. 9. 2. Most carefully keep them as a prison is kept as the word implyeth from evil that is from Satan that evil one together with all his evil and mischievous devices even every evil work 2 Tim. 4. 18. to wit so as sin should not have dominion over them Rom. 6. 14. The truâ—h of all which is confirmed from this that God is faithful one who may be trusted and will perform whatever he hath promised where he supponeth that God hath promised never to leave them who have once sincerely closed with him according to Joh. 10. 28. and therefore his faithfulness must be engaged to establish and keep them Doct. 1. As the truly Godly upon the apprehension of any pinching hazard are of all men aptest to be discouraged with thoughts of their own weakness 1 Sam. 27. 1. So it is the duty of every faithful Minister carefully to foresee what may prove discouraging to any such and tenderly guard against it yea such should be his tenderness in this that their hazard should make him in a manner forget his own for though the rage of enemies was mainly bent against Pauls own person yet he is more taken up how to guard against the discouragement of the Lords people which he foresaw would arise from it than to provide for his own safety But the Lord is faithful saith he wâ—o will stablish you 2. Then doth a Minister wisely guard and underprop the Lords people against discouragements arising from their own apprehended weakness when he doth not labour to possess them with the contrary thoughts of their own strength which indeed is none 2 Cor. 3. 5. but rather confirming whatever thoughts they have of that kind he doth fasten them upon the power and faithfulness of God for their support for so doth Paul here But the Lord is faithful saith he who will stablish you 3. That Gods fidelity is impledged for the performance of his promises See upon 1 Thes. 5. v. 24. doct 5. for God is faithful 4. The final perseverance of believers in good and their preservation from evil in the extent mentioned in the exposition is absolutely promised and most undoubtedly shall be performed for the impledging of Gods faithfulness for it implyeth that it is a thing promised But God is faithful who shall stablish you c. 5. The infallible perseverance of the Saints in good and their preservation from evil doth not flow from the nature of grace in it self which is but a created quality and may be crushed if there were not some external help to underprop it Rev. 3. 2. nor yet from any fixedness of their own resolutions which are in themselves but changeable Jer. 20. 9. but from the power of God who standeth engaged to bear them through against all opposition in the contrary But God is faithful saith he who will stablish you Ver. 4. And we have confidence in the Lord touching you that ye both do and will do the things which we command you Here is his second exhortation wherein he doth most effectually though indirectly incite them to obey the doctrine delivered by him in general as the rule of their life and conversation while he professeth his charitable confidence ground upon the Lord and his grace of their present and future obedience to what he had commanded them in the name and authority of Jesus Christ as the word in the orignal doth imply See upon 1 Thes. 4. v. 2. Understand him here to speak 1. Of the present obedience of the most part as to the main of his injunctions though in some things they were defective as appeareth from v. 6 c. and 2. Of the fewer though better part as to all his injunctions in general And 3. Of them all as to their future obedience whereof he was charitably confident though for the present as said is they were in some things blame-worthy Doct. 1. It is the duty of Ministers towards the Lords people of their charge and of all Christians mutually towards one another charitably to believe and hope the best of their inward good condition and perseverance in it where there are any probable though not infallible evidence for charity thinks no evil 1 Cor. 13 5. Thus Paul had confidence that they both did and would do c. 2. We ought to ground our charitable confidence of peoples perseverance in well-doing not in themselves whatever be their present goodness for all men are weak Mat. 26. 41. and lyars Rom. 3. 4. but in the Lord who alone can powerfully encline their hearts to good and preserve them in it for Paul had confidence not in them but in the Lord concerning them 3. It is a singular piece of ministerial prudence for a Minister in some cases and when he hath to do with some people especially those in whom he seeth any appearance of good yet an aptness not to be discouraged with the bad thoughts which discerning gracious men may have concerning them to point out to such their duty and to incite them to it rather by shewing his charitable thoughts of their present and future obedience than by a rigid pressing of their duty on them joined with an upbraiding of them for some present neglects and his professed diffidence of their amendment in time coming for Paul incites them to obedience by professing the confidence he
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