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
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
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.
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
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
upon the fruit of his labours among the Lords people So he should beware in so doing to sacrifice unto his own drag and net 1 Cor. 15. 10. but ought to ascribe the praise of all his success unto God who alone doth teach his people to profit Isaiah 48. 17. for Paul reflecteth upon his success with thanksgiving to God for this cause also thank we God 3. Though it be matter of thanksgiving to God from a Minister that he himself hath obtained grace to discharge his duty faithfully whatever be his success among a people seeing in that case he is alwayes a sweet savour unto God 2 Cor. 2. 15. yet a tender hearted servant of Christ doth never find his heart so much inlarged in this duty of thanksgiving and all restraints so fully taken off which might discourage him in it as when the Lord is pleased to bless his faithful diligence with fruit and success among the people of his charge for Paul doth then find himself inlarged most to this duty when his assiduous pains did get an answerable return of fruitfulness for this cause also thank we God 4. It is a great incouragement whether for Ministers or private Christians to bear burthen by prayer and thanksgiving unto God with and for others of whom it may be in charity presumed that they are dealing earnestly with God for themselves for he saith we also thank God The particle also implyes they themselves were making Conscience of this duty and therefore he and his associates did discharge it the more heartily 5. Our hearts should be disposed to and kept in such a frame for duties of Gods immediate worship and especially for speaking to God in prayer or praise that when ever occasion is offered and the Lord doth call us to it we may be alwayes in a readiness to close with it for Paul did thank God without ceasing that is he was alwayes ready for it and when occasion offered did go about it 6. The Scripture in hand doth point at some steps wherein people must walk who would have the Gospel blessed with success upon them 1. As the word of God and chiefly the Gospel Preached by sent Ministers is the ordinary means of converting sinners to God So they who would be converted by it must lend an attentive ear to hear it and carefully wait upon such occasions of hearing it as God doth offer for Paul speaking of the means of their conversion and fruitfulness saith The word of God which ye heard of us 2. They must seriously ponder and meditate upon the word heard and especially bring it to the proof whether it be the word of God or not otherwise bare hearing cannot profit for saith he ye received the word which ye heard of us See the Exposition 3. As the word of God delivered by his sent Ministers doth still remain Gods word speak it who will Matth. 23. 2 3. or let men think of it what they will Ezek. 2. 4 5. the nature of the word is nothing altered So the man who would have the word blessed with success unto him must labour to settle himself in this perswasion that the word delivered from Scripture is the word of the eternal God And indeed after an accurate search it will be found to be so by the consent of all its parts though written at divers times and several hands by the fulfilling of its prophesies the majesty and simplicity of its stile the and wonderful efficacy of it in changing mens hearts the malice of Satan against it in all ages and yet the Lords wonderful preserving of it c. for Paul affirms it to be Gods word and that they after search had found it to be so ye received it not as the word of men but as it is in truth as the word of God 4. When a man is thus perswaded that the word delivered from Scripture is no humane invention but the word of God he may receive and entertain it as his word trembling at threatnings Isa. 66. 2. rejoycing at and imbracing promises Heb. 11. 13. yielding obedience to precepts Act. 4. 6. and submitting with patience to sharpest reproofs 1 Sam. 3. 18. for that is to receive the word as Gods word and such a receiving is the ordinary consequent of the forementioned perswasion for they being perswaded it was Gods word did receive and by faith embrace it ye received it saith he not as the word of man but as the word of God 5. When a man hath thus received and imbraced the word he must labour to prove his so doing by making it appear that the word hath wrought effectually and over the belly of all impediments a mighty and gracious change in him from sin to holiness and the word so received by faith is alwayes attended with such efficacy in those who receive it It is the power of misbelief in hearers which maketh so much Preaching to so little purpose for saith he which to wit the word so received effectually worketh also not in all but in you that believe Ver. 14. For ye brethren became followers of the Churches of God which in Judea are in Christ Jesus for ye also have suffered like things of your own Countrymen even as they have of the Jews He proveth what he spoke of the success of his Ministry and efficacy of the word among them from their constancy and patience under sharp sufferings for truth which for their incouragement and comfort he doth set forth under a comparison of likes or equals to this sense that they were followers or made conform to the Christian Churches in Judea here called the Churches in Judea which are in Christ who are thereby distinguished from the Jewish Synagogues who held themselves for Churches of God but rejected Christ The ground of which conformity and likeness he sheweth did lye in this that they the Christian Church at Thessalonica had for the same truth endured and suffered the like evils and hardships and with the same constancy and courage from their own Countrymen and fellow Citizens even as the Christian Jews had endured and suffered from the obdured Jews at home in Judea Heb. 10. 32 33 34. Doct. 1. So effectual and powerful in working is the word of truth that it makes the imbracers of it endure the greatest hardships and sharpest sufferings for love to it rather than to deny it a testimony when God calls for it for he gives this as an instance of the efficacy of the word that they became followers of the Churches of God in suffering for truth 2. There is not a more convincing evidence that the word of God is received as it ought and of its supernatural efficacy in those who do receive it than that it works a conformity in them with others in that which is good and especially in bearing afflictions and sufferings for truth with Christian courage and patience as they ought for among all others he pitcheth on this one evidence that they
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
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
25. 3 5. is wholly fearless of threatned judgements Deut. 29. 19. and besorteth himself with such contentments and pleasures as he can find in this preâ—ent life Luke 12. 16 17 18. In which sense this word is used Mark 13. 36. Eph. 5. 14. And he presseth them next by enjoyning the exercise of the vertues themselves and first that they should watch whereby he doth not so much mean watchfulness of the body though that be also sometimes very necessary and therefore required by Christ Matth. 26. 4. as spiritual watchfulnâ—ss and of the mind whereby the man endued with it hath all his inward and spiritual senses free and exercised Matth. 13. 16. so that he doâ—h not only know and discern the voice of God in his word and dispensations calling him to every duty Hab. 2. 1. but also is intent upon it Psal. 119. 32. careful to take up 2 Cor. 11. 2 3. and guard against such tentations as would divert him from it Matth. 16. 23. or ensnare him in the contrary sin Mat. 26. 41. and is alwayes making ready how to meet comfortably with God in any future dispensation of mercy or terrour Job 3. 25 26. Secondly that they should be sober whereby he enjoyneth not only sobriety and temperance strictly taken in the moderate and sober use of meat and drink Eccles. 10. 17. but more largely also as it moderates and boundeth our affections in the pursuit and use of all things earthly 1 Cor. 7. 29 30 31. for not only excess of wine but the cares of this world and the prevalency of any other lust have an inebriating vertue disturbing the reason and oppressing the senses see Luk. 21. 34. Doct. 1. Ministers should so press the faith of priviledges and use-making of allowed comforts upon the Lords people and people should so improve their priviledges and comforts as that neither of them be abused for a sleeping pillow to foster negligence but both of them improved as incitements to duty and comforts should be so mindâ—d as duty be not neglected otherwisâ— the most comfortable promises will prove but dry breasts seeing the Lords ordinary way is to enliven comforts unto his people when they are most diligent in the way of their duty Dan. 9. â—0 21. For Paul having asserted their priviledge of being freed from darkness and inferred thence their comfort that the terrour of that day should not overtake them v. 4 5. he draweth an argument from both to incite them to their duty Therefore saith he let us not sleep 2. The undoubted certainty of divine promises made to believers for their preservation from judgement and wrath do no wayes of themselves tend to cherish neglect of duty but rather to excite them to greater diligence as that which is a mean appointed of God for furthering the promise to an accomplishment Ezek. 36. 37. For Paul having given to believers among them a most undoubted promise that the terrour of that day should not apprehend them to their hurt v. 5. he inferreth thence therefore let not us sleep 3. A possibility to meet with a sudden stroke and unexpected tryal hath in it a call and voice unto the Lords people to shake off security and laziness and be upon their guard lest they be suddenly taken and surprized by it for from what he spoke also v. 23. of that sudden unexpected coming of the day of the Lord he inferreth here Therefore let not us sleep 4. Then do we make a good use of bad examples when we so look on them as not to imitate them but to scare us from the like while we hate abhor and detest them for he propones the example of other secure sinners as a reason to disswade them from the like Let not us sleep as do others 5. The wise Lord doth sometimes exercise his people by propounding to them a possible hazard of meeting with an unexpected tryal with which he doth not intend ever to assay them and this in mercy to them that the apprehension of an uncertain hazard may put them upon the exercise of some piece of necessary duty which otherwise would possibly have been neglected for Christs unexpected coming mentioned v. 2 3. was not to fall out in their time and yet it is held out unto them as a thing possible the good whereof is here expressed even that thereby they might be excited to the exercise of sobriety and watchfulness Therefore let us watch and be sober 6. As a man who would make conscience to exercise any grace and vertue must set himself to abandon the contrary vice So the work of through and full mortification of any sin is then carryed on to purpose when we do not rest upon a bare surceasing from it but set about the practice of the contrary duty for in pressing the exercise of those vertues he forbids the contrary vices and while he forbiddeth security he exhorts them to exercise the contrary vertues let us not sleep but let us watch and be sober 7. The exercise of these two graces watchfulness and sobriety do best together and hardly can be separate the one from the other in so far as an unsober heart overcharged with surfetting drunkenness and the cares of this life cannot discharge the duties of watchfulness mentioned in the exposition and an unwatchful heart that is not intent upon duty and guarding against tentations contrary to it cannot choose but be ensnared by the subtle and alluring tentations of worldly pleasures and advantage Mal. 2. 15 16. and to exceed the bounds of moderation in the pursuit and use of things earthly Luk. 21. 34. and consequently prove unsober for therefore doth the spirit of God not only here but elsewhere enjoyn the exercise of those two vertues Let us watch and be sober Ver. 7. For they that sleep sleep in the night and they that be drunken are drunken in the night 8. But let us who are of the day be sober Here is a reason to enforce the former exhortation to wit because sleep and drunkenness are the works of darkness for going about whereof men do usually if they be not all the more sluggish and enslaved to their lusts Jer. 6. 15. choose the night season The truth of which reason doth hold whether we take the words to mean of sleep drunkenness and night properly so called or if we take them improperly as they were formerly exponed v. 4. 5 6. for hardly will any other than they who are in the night of their natural darkness and unrenewed state give themselves to the deep sleep of carnal security and to spiritual drunkenness or an over-burthening and besotting themselves with the cares and pleasures of this present life 1 Thes. 4. 5. This is v. 7. Whence he inferrs that seeing they were of the day that is delivered from the dark night of their natural ignorance born of God and endued with the most clear light of saving knowledge and holiness as was affirmed v. 5. that therefore
graces of Gods Spirit after mentioned which they in charity and from some speaking evidences as it seems did judge for what they knew were bestowed upon them all 2. Of praying to God on their behalf to wit for constancy and growth in the knowledge of the Gospel and practice of true piety So Chap. 3. 12 13. Hence learn 1. A begun work of grace in us is then improved aright when we do not draw an argument for fostering laziness and sloth from it but are thereby incited to hold fast what is already received and to seek after more For Paul's scope is to incite them unto constancy and further progress by making them know what thoughts he had of Gods grace already in them in this and the following Verses We give thanks c. 2. We would endeavour so to speak unto others of these saving graces which are in them as thereby they be not puffed up with conceit but made in all their richest receits to see matter of humiliation in themselves and of thanksgiving unto God For therefore Paul being to let them know how much he esteemed of their graces maketh entrie to his purpose not by setting forth their praises but by giving thanks to God on their behalf teaching them to do the like 3. It is the duty of the Lords people in their immediate addresses to God to present the case one of another before the Lord and to be suitably affected with it both with their enjoyments to thank the Lord for them and with their wants to pray to God that he would supply them and especially a Minister ought to be affected thus to the people of his charge for so was Paul and his associates We give thanks making mention of you in our Prayers 4. Then do we discharge this duty which we owe one to another faithfully when we do it constantly and alwaies when occasion is offered to approach unto God for our selves otherwaies our seldom discharging of this duty doth speak it is not minded seriously or affectionately For Paul gives thanks to God alwaies for them 5. Concerning the extent of Paul's charity towards them all so as to take matter of thanksgiving to God from all and every one of them see upon Phil. 1. 7. doct 3. doct 6. As the duties of Prayer and Praise go well together and do mutually contribute for the help one of another So we would make such a discovery unto others of the good that is in them to make them thankful and set them upon the duty of Praise as to make them also know there is much good yet wanting to keep them humble and to set them upon the duty of Prayer For Paul doth both these while he sheweth them he not only giveth thanks for the good they already had but also prayeth for that which was yet lacking Making mention of you in our Prayers Ver. 3. Remembring without ceasing your work of Faith and labour of Love and patience of Hope in our Lord Jesus Christ in the sight of God and our Father The Apostle prosecutes the forementioned scope by giving reasons of his often thanksgiving to God for them And first in this Verse he sheweth that those graces which he with his associates saw kything in them had left such an impression upon them that they could not but without ceasing or when ever occasion offered make mention of them both to God and men Of which graces he reckoneth three in the exercise whereof all Religion doth consist 1 Cor. 13. 13. First Faith whereby we assent in our understandings to the truth of all Gods Word Act. 24. 14. because of his authority who hath revealed it Joh. 4. 42. and are acted in our will and affections suitable to what whose truths do hold out Heb. 11. 13. But do especially rest on Christ for Salvation that good thing offered in the Promise Act. 16. 31. 2. Love whereby we wish well to Ps. 40. 16. Matth. 5. 44. and desire to be one with 2 Cor. 5. 8. Gal. 5. 12 with 15. and do acquiesce and rest satisfied with what goodness and perfection we find in Ps. 18. 1 2. Prov. 16. 13. both God and man especially his Saints each in their own order Matth. 22. 37 38 39. 3. Hope whereby we do firmly expect Rom. 8. 25. Phil. 1. 20. those good things which God hath promised and are not yet performed Rom. 8. 24. Next he amplifies first each of those graces from their effects To Faith he ascribeth a work not only because it is the work of Gods Spirit in us Col. 2. 12. but also because it actually worketh by Love Gal. 5. 16. purifieth the Heart Act. 15. 9. and is an active principle of all good offices which we perform towards God or man Rom. 14. 23. Heb. 11. 6. To Love he ascribeth Labour The Word signifieth such labour as wasteth and wearieth the Spirit 2 Cor. 11. 27. whereby he intimateth their unwearied industry wrestling through much discouragement and difficulty for the furthering the good of Gods Church and distressed members thereof And to Hope he ascribeth Patience it being Hope in the Lord Jesus Christ or a well grounded expectation of Eternal Life wrought by Christ and relying on Christ which makes the person who hath it Christianly patient and courageously resolute to endure all hardships he can meet with until the good thing promised be at last perfomed 2. Cor. 4. 16. with 18. Secondly he doth amplifie them all joyntly by their sincerity and soundness implyed in this that they were studious of those vertues as in the sight of God see Gen. 17. 1. And by the great incouragement they had to that study from their common and joynt-interest in God as their Father Doct. 1. It is a Christian duty incumbent to all and especially to Ministers through vertue of their office to be much taken and affected with the good we perceive in others so as length of time distance of place or multiplicity of other business make us not forget it and that while we remember it we do not suppress it or the deserved commendation of those in whom it is that so we may thereby prevail both with our selves and others to follow and imitate it Rom. 11. 14. and especially to bless the Lord for it For Paul though now at a distance and much involved in other affairs both of his own and of publick concernment doth yet a long time after alwaies when occasion offered call to mind and commemorate the graces of God bestowed upon these Thessalonians as a ground of thanksgiving to God both by himself and others Remembring without ceasing 2. Then do we rightly remember the graces of God parts and abilities of others when the remembrance of them doth not produce discouragement carnal emulation and envy in our selves Numb 11. 29. or flattering applause unto those who hate them Prov. 24. 5. but matter of thankfulness to God who gave them For as appears from the connexion Paul's remembrance of
was not in vain That is was not 1. rashly undertaken without a call from God nor 2. discharged by him perfunctoriously or in a vain shew but in sincerity Nor yet 3. was it without fruit among them for the following purpose which serveth as a commentary to this verse doth shew that the vanity which he removes from his entrance to them must be extended to all those Besides the force of the word will bear so much that being a vain thing or done vainly which is done rashly or without a warrant from God which is done with more of vain shew than of real solidity and sincerity and which being done hath no effect or fruit And for the truth of this assertion he appeals to their own conscience and knowledge and thereby doth also confirm the truth of that report which he shewed Chap. 1. 9. was spread among the forreign Churches concerning his manner of entring in unto them as appears from the causal particle for Hence Learn 1. This may and in reason should commend the love of truth unto a people and make them constantly cleave unto it that truth hath been preached unto them by Ministers sent from God for that very end whose life and practice have preached unto them as well as their doctrine and whose pains and travel hath been blessed of God among them to their own discerning for the Apostles scope in this first part of the Chapter by a narration of his call from God to preach unto them of his Ministerial carriage among them and of the fruits of his labours towards them is to incite them to constancy and perseverance in the doctrine received 2. That others do report well of us and that our name and fame for the graces of God bestowed upon us be fragrant among many is then a mercy when our own Consciences can bear testimony that there is some ground and reason for it otherwise to have a name that we are living and yet be dead increaseth our guilt and proveth a snare Rev. 3. 1. for the Apostle having shewn chap. 1. v. 8. how well they were reported of by forreign Churches doth here imply that they themselves knew there was reason for it for your selves know c. 3. It is not enough that a Minister be well reported of among strangers for sincerity and diligence except he do approve himself to the Consciences of his hearers so as he may appeal to them for the truth of what strangers do report of him for Paul appeals to the Thessalonians themselves about the truth of that which forreign Churches reported of his entry unto them for your selves know our entrance in unto you 4. Where a Minister is called of God and carryeth himself sincerely and faithfully in his calling his Preaching and other pains do very rarely if ever want fruit either sooner or latter Joh. 4. 37 38. either manifest or secret Joh. 14. 42. for Pauls entrance unto them was not in vain that is as was exponed not without a call from God not in vain shew and without sincerity and diligence and therefore it was not in vain without fruit Ver. 2. But even after that we had suffered before and were shamefully intreated as ye know at Philippi we were bold in our God to speak unto you the Gospel of God with much contention He doth here prove his entrance was not in vain mainly as to the first thing though not excluding the other two which I shew was pointed at in that expression to wit that his undertaking of that employment was not rashly but at Gods appointment One convincing evidence whereof was that he ventured upon it over the belly of such discouragements and disadvantages as no wise man without a call from God would ever have set his face against And first he mentions what sufferings in his body and disgraceful injuries against his reputation and credit he had sustained for Preaching the Gospel a little before he came to them as they themselves knew in their neighbouring City of Philippi where he was most injuriously and shamefully used See Act. 16. 22 23 24. And next he shews that all his sufferings of that sort were so far from making him shrink that notwithstanding them all he took the boldness being furnished thereunto by Gods grace and assistance and therefore it is called a boldness in God to Preach the Gospel publickly concealing no necessary truth without all base fear of flesh as the word rendred we were bold doth imply and that in Thessalonica the prime City of all Macedonia where were most Jews enemies to the Gospel and therefore he might in all probability have expected to incur as much hazard there as in any place else which the event did verifie for as he shews in the close of the verse he Preached there with much contention the word signifieth combating or fighting to wit both by disputing with and suffering from his malicious opposites which contention together with his boldness here spoken of is clearly held forth Act. 17. from v. 1. to 10. Doct. 1. Though a mans couragious venturing upon probable or certain sufferings doth not it self alone prove his doctrine to be truth or his calling from God to Preach that doctrine Matth. 23. 15. yet when other more firm arguments are not wanting taken from the Doctrine it self the mans Ministerial carriage the success of his pains among the Lords people that other taken from his constancy and courage in suffering joyned with them doth not want its own weight for Paul joyneth this of his courage in suffering with other arguments which follow to prove his entrance was not in vain that is his doctrine and calling were from God But even after that we had suffered before we were bold c. 2. That a Ministers pains may not be without fruit and in that respect vain among a people he should make Conscience to deliver his message with freedom and boldness so as he omit no necessary truth for fear of flesh Act. 20. 20. and in an authoritative way make through application of general truths by rebuking comforting exhorting reproving to the several ranks of hearers 2 Tim. 4. 2. without which a mans Ministry doth for the most part prove but coldryf dead and lifeless for the Apostle mentions this of his boldness to speak or freedom and boldness which he used in speaking as a reason why his entrance was not in vain or without success But we were bold in our God to speak 3. As a suffering lot doth usually attend sincere and faithful Ministers So it often falls out that they meet with most of trouble and suffering at the close of some notable piece of service done to their master Christ Satans malice is hereby more provoked Act. 16. 18 19. and God giveth way to his malice then to teach his servants that their reward is not to be expected here Act. 14. 19. with 22. and to divert them by this humbling exercise from being transported with lofty
thoughts of themselves arising from their great success 2 Cor. 12. 7. for Paul did suffer much and was shamefully intreated at Philippi immediately after he had erected a Throne and Church for Christ in that place Act. 16. 12. with 19. 4. Where Grace is lively and vigorous or where habitual grace is quickned by present influence from God and when duty is sweetned by the faith of an interest in God who doth enjoyn it afflictions crosses and sufferings for well doing will be so far from quenching zeal that they will rather inflame it for though Paul had suffered much before in Philippi yet he was bold to Preach at Thessalonica being assisted by God and having his interest in God as his own made clear which is pointed at in the expression we were bold in our God 5. A Minister or any other should so commend himself and the good that is in him or done by him when necessity puts him to it 2 Cor. 12. 11. as that he make the result of all to be his ascribing the praise and glory of all unto God for Paul doth so commend his own courage and boldness as he gives God the praise of it we were bold in our God or by the help and assistance of our God 6. Trouble and tryal bypast doth not exempt from trouble in time to come Every new duty almost is attended with some new tryal and difficulty See the reasons upon Doct. 3. for though Paul had suffered much a little before at Philippi yet he meets with new troubles here to speak unto you the Gospel of God with much contention Ver. 3. For our exhortation was not of deceit nor of uncleanness nor in guile He adds a second argument to prove his entrance was not in vain mainly as to the second thing I shewed was pointed at by that expression to wit that he did not discharge the imployment of Preaching the Gospel among them perfunctoriously or in a vain shew as seeming to do much but in effect doing nothing And that his entrance was not so in vain he proveth both from the sincerity of the doctrine preached and of his own heart in Preaching it where first he calls his Preaching of the Gospel his exhortation not only because his doctrine was consolatory to the afflicted for the word signifieth also consolation but also and mainly because all his Preaching did end in pithy application by exhorting them earnestly humbly and affectionately as the word also doth bear to cleave and walâ— according to the truths whether doctrinal or practical which were delivered by himâ— Next he removes from his Preaching three opposites of sincerity the first two whereof point at the sincerity and incorruptness of his doctrine 1. It was not of deceit or of insnaring and seducing errour as the word signifieth that is It was not fitted to the corrupt opinions of men as the Preaching of the false Apostles was who mingled the Law with the Gospel to eschew the hatred of the Jews Gal. 5. 11. 2. It was not of uncleanness that is it was not fitted to countenance men in their vice and filthy lusts as the preaching of the false Apostles was Jude v. 10 c. The third doth point at the sincerity of his own heart in Preaching his exhortation was not in guile that is he did not deceitfully seek his own worldly advantage from them under a pretext of seeking Gods glory in their salvation as he more fully declares v. 5 6. Doct. 1. It is sincerity and faithfulness in a Ministers carriage that breeds him much trouble strife and suffering from his carnal hearers who cannot well comport with Ministers except they so preach as to please their humour for the purpose of this verse holding forth Pauls sincerity may be lookt upon as the occasion of his trouble spoken of v. 2. for our exhortation was not of deceit 2. The most effectual way to convince others of sin who are guilty or at least to render them inexcusable is to make our carriage reprove them by holding forth in our life and practice a lively coppy of such vertues as are contrary to their vices The voice of a mans work doth pass further than of his word for it may be very probably conceived that the Apostle in avowing his sincerity and purging himself of the vices mentioned here and in the verses following hath an eye to the false teachers who were guilty of these evils and whom he doth hereby reprove for our exhortation was not of deceit 3. It 's inexcusable boldness daring presumption and such as argues him who is guilty of it an unsincere rotten-hearted hypocrite when a man doth purposely wrest the word of truth to give some seeming countenance unto the erroneous opinions or loose licentious practises of such whose hatred he would decline and whose favour he would gain for to prove that his entrance was not in vain or his carriage was not unsincere he saith his exhortation was not of deceit or of uncleanness implying if it had been so he would have been a gross hypocrite 4. When a man doth bend his wit to patronize errour in opinion he will at last prove no great unfriend but a secret favourer of profanity and vice for so much is implyed that if his exhortation had been of deceit it would have been of uncleanness also 5. It is not sufficient that a Minister do not wrest truth but Preach the sincere word without mixture except he also Preach it sincerely with a single eye to Gods honour and the salvation of his people without any allowed to-look towards base or by-ends for Paul thinks it not enough to remove corruptness from his doctrine except he also purge himself of insincerity in the delivery of it while he saith not in guile Ver. 4. But as we were allowed of God to be put in trust with the Gospel even so we speak not as pleasing men but God who trieth our hearts The Apostle having removed from himself the opposites of sincerity v. 3. doth here positively affirm that his behaviour in his Ministry was sincere whereof he gives this one instance That his design in Preaching and in all the other pieces of his Ministerial employment was never to please the sinful humours of men but to approve himself unto God and to be approved of him And he gives two reasons inducing him thereto 1. The consideration of that rich favour and the conscience of that great trust put on him by God who having allowed him or approved and judged him fit as the word signifieth did intrust him with the Gospel or concredit the publick dispensing of it unto him 2. The consideration of Gods omniscience who knows the heart Jer. 17. 10. makes enquiry into the heart and passeth sentence upon men according to their heart 1 Sam. 16. 27. Doct. 1. The sin of man-pleasing cannot stand with sincerity and pleasing of God in any man and least of all in a Minister See in what respects a
their flocks to walk before them in the good example of an holy life otherwise they cannot choose but destroy more by their unministerial walking than they can build up and edifie by their most excellent and Orthodox Preaching So it is a singular mercy unto a people when God gives them such a Minister as even his very life and carriage doth Preach unto them for Pauls life was thus exemplary for piety before the Thessalonians and he doth speak of it as a mercy from God unto believers among them ye are witnesses saith he how holily we behaved our selves among you or to you that believe implying that his living so was much for their behoof and he saith how holily to shew his carriage was singularly and eminently holy and not according to the ordinary strain only 2. Then is the life of a Christian and especially of a Christian Minister such as it ought when he hath respect to all the Commandments as well to those of the first Table by living holily to God as of the second by living justly towards men for so did Paul how holily and justly we behaved our selves 3. It concerneth all men and chiefly Ministers to carry themselves unblameably and so as neither men have just reason to complain of them nor they be too querulous and much in complaining of their own lot measured out unto them by God or of every unkindness they may receive from the people of their charge There being no rank of people which hath the eyes of more upon them and whose escapes do more incapacitate them to do good in their station and whom the Lord doth more earnestly call to the exercise of patience without all seeming to repine than those of the Ministry for the word in the original rendred unblameable doth signifie without complaint and that both in an active and passive sense that is so that we do not much complain of others and that others have not reason to complain of us how unblameably we behaved our selves 4. No man may need to expect he can so walk as that none complain of him or be displeased with him It is sufficient for a good man in order to his peace that he do so behave himself as he give no occasion of complaint unto any and that those who are really gracious do approve of him But as for those who are yet in their unrenewed state a man may expect that the more Christianly he doth walk he shall be reproached the more and spoken evil of by such 1 Pet. 3. 16. for taking â—he words as they are here rendred among you that believe Paul doth thereby imply he was not free of blame from all but only from believers among them 5. That a man do live a truly pious and Christian life it is not sufficient that he discharge all the external duties of the first and second table with such exactness that the sharpest sighted of men cannot justly tax him but he must also make Conscience of inward and spiritual duties and that he do what he doth in single-hearted sincerity from such motives and for such ends as God approveth and whereof only God himself is witness otherwise the more that a man do in the external duty he is the more refined and self-deceiving hypocrite for Paul made conscience both of external and internal duties as it appeareth from his taking men to witness of the former and God to witness of the latter ye are witnesses and God also c. Ver. 11. As ye know how we exhorted and comforted and charged every one of you as a father doth his children He doth here prove that his life was such among them as he presently spoke of and thereby shews somewhat further of that laudable and praise-worthy ministerial carriage which he had among them for the truth whereof he appealeth also to their own knowledge and conscience how that as a father whose office is to instruct his children being come to age Gen. 18. 19. he made application of the doctrine delivered by him unto every one of them in particular by exhorting some to duty duty to wit seriously and with much intreaty as the word doth signifie by comforting others under their outward crosses or inward sad exercises and in order hereto by peaking lovingly and affectionately unto them as the word doth signifie and by charging or obtesting others and that with most severe commination of terrible judgements as the word doth usually imply Doct. 1. The most exact touchstone whereby to try the real soundness of any mans holiness is to judge him by what he is in the duties of his particular station If so he not only discharge the common duties which are incumbent to every Christian of whatsoever calling but also make conscience of those particular duties unto which he is in a peculiar manner obliged as a man set in such a station whether as a Magistrate or Minister or Master or servant c. for Paul doth mention his diligence in the several duties of his particular calling as a Minister for an evidence that his life was holy just and unblameable while he saith immediately after the former purpose as you know how we exhorted c. 2. As a Christian and especially a Minister may sometimes speak to the commendation of his own carriage and thereby do God good service 2 Cor. 6. 3 4 c. So Christian prudence should teach him to single out those things especially for the matter of his own commendation for which he knoweth he is already approved and commended unto peoples own consciences for Paul doth commend his own Ministerial carriage from such things most as appeareth by his reiterated appeals to their own consciences for bearing witness to the truth of what he saith and here he appealeth again As you know saith he 3. As the chief piece of a Ministers work is to make pertinent application of general truths unto the particular cases of the Lords people So because the case of all is not one and the same but diverse therefore he must chiefly in the applicatory part of his work cut and divide the word aright 2 Tim. 2. 15. not by speaking unto all the same things and alike but assigning unto every man his own convenient portion by exhorting the more tractable comforting the afflicted and by obtesting and charging under all highest pain such as are more refractory and obstinate for so doth Paul ye know saith he how we exhorted and comforted and charged 4. It is not sufficient exoneration of a Minister that he Preach in publick and there make as particular application of general truths as in prudence he may But because there are some things which it is not expedient to mention in publick Eph. 5. 12. and some who cannot be so well gained by taxing their sin in publick and others who shuffle by themselves the closest application that a Minister in prudence can make in the publick therefore he is also obliged to make application
of and to dispense the word to every one in private severally and apart so far as he may without appearance of evil chap. 5. 22. or wasting the time which should of necessity be spent in fitting him for and discharging of the publick duties of his Ministry which he oweth unto all for Paul exhorted comforted and charged every one of them 5. The Minister of Christ should so behave himself with meekness and gentleness as that he do not by an excess of those weaken his Ministerial gravity authority and respect A mixture of both is an excellent composition which if any other doth most beseem a Minister for Paul having shewn that for gentleness he was a nursing mother v. 7. c. he declareth here that for authority and gravity he was as a father As a father doth his Children c. Ver. 12. That ye would walk worthy of God who hath called you unto his Kingdom and Glory Here is first what he exhorted them to even to walk worthy of the Lord not as if they could have demerited his favour which is free Rom. 11. 6. but that they might so walk as to resemble him in what concerned their duty 1 Pet. 1. 14 15. As a child is said to be worthy of such a father when he imitateth him and so as their life might be accounted worthy to be taken notice of by him when they with all their actions should come to stand and be judged in his sight Next there is a reason to inforce this walk in a description of God from his gracious act of calling them to partake not only of his Kingdom of grace here but also of glory hereafter Doct. 1. As Christians are not called to Idleness or to stand still doing nothing but to walk and make progress So the rule by which they ought to walk is not their own corrupt wit nor yet the approbation or example of men but that excellent pattern of divine properties and vertues which Scripture ascribeth to God and are held forth to be imitated by us in so far as our duty is expressed by them for Paul says they were called to walk worthy of the Lord. 2. Though there is no walk attended with such real profit credit or comfort as our walking worthy of the Lord and labouring to resemble him yet so backward are we to the way so apt to be discouraged in it so resolute are men by nature never to own it that there must be no small work before we condescend to enter it yea the Godly themselves do need a sharp spur to pouse them forward to keep them from fainting in it or turning away from it for Paul saw it needful to exhort comfort and charge even those whom God had already called that they would walk worthy of God 3. As none can walk worthy of God but those who are effectually called all others being dead and destitute of any principle of spiritual life and motion So then do we improve those excellent priviledges which follow upon effectual calling aright when we do not turn grace unto wantonness but look on all our gracious receipts as so many ingagements and incitements unto duty for he supposeth they were called and draweth an argument from their calling and those gracious priviledges which follow on it to make them walk worthy of God walk worthy of God who hath called you saith he to his Kingdom and glory 4. As there is an inseparable connexion betwixt a mans being a kindly subject of Gods Kingdom of Grace here and his partaking of glory hereafter So there is not any thing of greater force to make a man walk worthy of God by leading an holy life than his well grounded faith and hope of glory to be injoyed in Heaven The man who looketh to be in Heaven for ever cannot choose but have his conversation in Heaven and iâ—â—ure himself somewhat to the custome and manners of that Country where he intends to live eternally for Paul makes the partaking of Gods glory to follow necessarily upon reception to his Kingdom and both an argument to make them walk worthy of God who hath called you unto his Kingdom and glory Ver. 13. For this cause also thank we God without ceasing because when ye received the word of God which ye heard of us ye received it not as the word of men but as it is in truth the word of God which effectually worketh also in you that believe The Apostle having already set forth his own ministerial carriage doth now in further prosecution of his main scope which is to incite them unto constancy put them in mind of the success of his Ministry among them and thereby confirmeth that his entrance unto them was not in vain as to the third thing which I shewed on v. 1. was pointed at by that expression And first he expresseth his success among them briefly while he sheweth that uncessantly or at all times when occasion offered and God required he made conscience of thanksgiving to God for the work of their effectual calling by his Ministry implyed in the expression for this cause which relates to the close of v. 12. even because God had called them to his Kingdom and glory And next he proves they were effectually called and thereby doth more fully express the success of his Ministry by shewing 1. They had heard the word of God preached by him attentively 2. They received it being heard or did take it to their second consideration whether it was the word of God or not for so the word rendered received in the former part of the verse doth imply even to receive what is spoken in order to the tryal of what truth is in it 3. After tryal they found and were perswaded that it was no humane invention but the truth of God and here Paul inserts in a parenthesis that it is so indeed and consequently that they were not mistaken in their perswasion 4. They did receive and embrace it as such for the word rendered received in the second place differs in the original from the former and signifieth so to receive as with the heart and by faith to embrace what after tryal hath been found to be truth 5. The word being thus received did work effectually in believers among them a gracious and real change from sin to holiness of life as the fruit of the word is set forth 2 Cor. 10. 4 5. The word in the original signifieth to work with a kind of irresistable efficacy Doct. 1. The Lord doth usually bless with success the pains of those Ministers whose life and conversation doth prove exemplary for piety unto the flock and an ornament unto the Gospel which they Preach for Pauls pains whose life and conversation was such as is formerly held forth were blessed with that measure of success among the Thessalonians as he seeth reason to thank the Lord for it for this cause also thank we God 2. As a Minister may sometimes reflect with joy
had received the word aright and that it had wrought effectually in them even that they became followers of the Churches of God in their couragious and Christian carriage under sufferings for truths sake 3. As every errour and imperfection in a Church doth not presently unchurch them nor provoke the Lord to withdraw his special and powerful influence which is necessary for actuating the graces of his Spirit in them and for making them fruitful in good works So we ought diligently to distinguish the sinful failings and praise-worthy practices both of persons and Churches that we neither imitate them in what is evil nor yet under a pretence of hatred to their evil neglect to follow and imitate those things in them which are truly good for though the Christian Churches in Judea were in some things extreamly tenacious of the Ceremonial Law now abolished Act. 21. yet they got the name of true Churches and were honoured of God to be eminent sufferers for truth and the Church at Thessalonica did imitate them in their Christian suffering though not in their sinful failings ye became followers of the Churches of God in Judea for ye have suffered like things 4. It is no small encouragement and comfort to the Lords people under a suffering lot that nothing doth befall them but what is common to men yea to the best and choicest of Gods Saints and servants and that the Lord doth try them with nothing but that wherein some of his eminent worthies have ridden the ford before them for Paul comforts them under their sufferings from this that they had the Churches in Judea for their precedents yea and as it is v. 15. Christ himself his Prophets and Apostles ye became followers of the Churches of God in Judea for ye have suffered like things 5. As it addeth no small weight unto a suffering lot that those of our nearest relations are most instrumental in it So such is the fury of a persecuting spirit that when men are judicially given up of God unto it they break all natural and civil bonds and prove unnatural Beasts and Tigers towards those of their most near relations who dare not deny the truth which they do persecute for the Churches both in Judea and Thessalonica were persecuted by their Countrymen which made their sufferings the more weighty The word signifieth men of one Nation Tribe or Company Ver. 15. Who both killed the Lord Jesus and their own Prophets and have persecuted us and they please not God and are contrary to all men 16. Forbidding us to speak to the Gentiles that they might be saved to fill up their sins alway for the wrath is come upon them to the uttermost The Apostle having occasionally mentioned the persecution raised by the Jews in all places where they had power against the Gospel doth see it necessary not only further to comfort those suffering Thessalonians by shewing that Christ and the Prophets had formerly suffered and they the Apostles did presently suffer no less than they but also to prevent their stumbling at the Gospel upon this ground that the Jews who in former times were Gods only people did so much oppose it Which he doth first by taking off their deceiving vizard or mask of being Gods only people under which they lurked and made themselves terrible to all their opposites by making them appear in their own colours while he reckoneth out seven horrid crimes whereof the body of that people made up of Parents and Children in several succeeding generations were guilty As 1. they killed with great barbarity and cruelty as the word doth signifie Jesus Christ who was the Lord of glory 1 Cor. 2. 8. and their Lord to whom they owed subjection and homage 2. They killed with the same barbarity the holy Prophets called here their own because they were of their own Nation and sent with a peculiar message to them 3. They persecuted banished and drave away as the word doth signifie Paul and the rest of the Apostles 4. They pleased not God they neither had his favour nor cared much for it Their woful way displeased him exceedingly 5. They were contrary and enemies unto all men to wit in so far as they hindered the course of the Gospel by which alone salvation is brought to lost mankind Tit. 2. 11. This is contained v. 15. Their sixth crime was their violent hindering as the word rendred forbidding doth signifie the Apostles to speak or preach to wit the Gospel unto the Gentiles and consequently obstructing so far as in them lay the salvation almost of all the world The last crime with which they are charged is That however they did not intend any such thing yet by committing those and many other such mischiefs they did alwayes and without intermission fill up their sins that is carry on their wickedness to such a measure and height as God had decreed to permit them to come at without stop or hinderance before he did inflict deserved judgement See the like phrase to this sense Gen. 15. 6. Matth. 23. 32. and having thus reckoned out their crimes he doth further prevent all stumbling at the Gospel that might arise from their opposition to it by shewing that as the wrath of God had already begun to seise upon them by hardning them judicially in sin for he speaks in the preterit time to denote that this wrath was already begun So it should pursue and surprize them suddenly and unexpectedly as the word rendered come doth imply and that to the uttermost without all mitigation or to the end as the word in the original doth read which speaks the continuance of their Judgement until Jerusalem wherein the great part of the Jews were at that time providentially assembled was taken sacked and destroyed by the Romans after which the Jews have hitherto been no more a people but scattered abroad through the face of the earth For confirming this sense of the words see Dan. 9. 26. with Matth. 23. 38. From v. 15. Learn 1. As it doth much imbitter a suffering lot when those who are Satans instruments in it do go disguised under a mask of piety and zeal for truth So it is no less comfort and incouragement to Christs suffering servants when that deceiving mask is taken off their persecutors and they are made to appear in their blackest colours and to be what they really are profane enemies to God under a pretext of friendship to him for because it was one of the most bitter ingredients in all their sufferings that they had their rise from the Jews who were in reputation for Gods only people therefore doth Paul discover them to be but profane Atheists who both killed the Lord Jesus c. 2. It is a choice and excellent cordial to keep a Christian from fainting under his sharpest tryals to call to mind the sore sufferings of the Lord Christ who did willingly John 10. 18. endure much more for us than we can endure for him
convinced it was his duty to visit this Church and being long impeded from it doth look upon his disappointment as an unsupportable weight when we could not longer forbear or endure and bear this weight 3. Holy submission and patience under cross dispensations by which the Child of God is retarded in the way of duty do no way abolish but are well consistent with a fervent desire and earnest endeavour by all lawful means to prosecute that duty wherein he is crossed Submission indeed removeth fretting impatience Act. 21. 14. but it quickneth holy desires and diligence for Paul who as he reverenced God in all cross dispensations Phil. 4. 11. and so doubtless also in this doth yet use his utmost diligence to compass the duty wherein he was crossed and for that end he thought good to be left at Athens alone by sending Timotheus to supply his absence 4. Where there is love unfeigned and a sincere desire after the Churches good it will make the man indued with it postpone his own good and comfort unto theirs to wit his own temporal good to their spiritual 1 Cor. 8. 18. yea his own conveniency to their necessity both in things temporal and spiritual as here Pauls sincere and ardent affection to their good made him spoile himself of all good company and willing to be left at Athens alone 5. As in all duties so especially in duties of kindness to Christs afflicted members it is not so much to be attended what we do as from what inward principle we are acted And particularly the more of cheerfulness and hearty affection goeth along with our duty it is the more praise-worthy and accepted both by God and man and where there is sincere love what will it make a man not do endure or cheerfully suffer for the good of the party loved for Pauls love to them made him cheerfully and willingly deprive himself of all good company for their sake and the worth and acceptableness of what he did for them lyeth in this that he did it willingly we thought good saith he or had an eager affection and good will to be left at Athens alone Ver. 2. And sent Timotheus our brother and minister of God and our fellow labourer in the Gospel of Christ to establish you and to comfort you concerning your faith He doth next shew what his fervent affection had moved him to do for them and for what end he did it He had sent Timotheus unto them and that he might shew his respect to them in the worth of him whom he had sent he doth commend Timotheus from three Epithetes as being first a brother the usual epithete of Christians Act. 11. 29. because they are born of God John 13. their one Father in Christ Eph. 4. 6. 2. A minister of God because of his office to Preach the Gospel 2 Tim. 4. 2. 3. Pauls fellow-labourer because he was his joynt-collegue in the Gospel that is in Preaching the Gospel And the end why he did then send him was first to confirm or underprop them as the word signifieth to wit lest they had been either drawn from the truth by deceitful reasonings Col. 2. 8. or driven from it by force of persecution Matth. 10. 22. Secondly to comfort them the word signifieth both to exhort and comfort and he was sent for both not only to comfort them under their sad sufferings but also to exhort them unto constancy notwithstanding of them Now the thing which he was mainly to confirm them in and by exhortation to press upon them is their faith that is their firm assent and adhering to the truths of the Gospel Doct. 1. Holy desire and fervent love to duty is most ingenious and witty to find out wayes for discharging the duty even when all ordinary access to it doth seem to be obstructed for love and desire in Paul to confirm and comfort these Thessalonians in their need makes him find out a way to do that by another which he could no wayes do himself And sent Timotheus to establish you 2. Church-guides or judicatories who are charged with the oversight of several Congregations where they cannot in person officiate themselves are not exonered by sending forth unto the Lords Vineyard any who may be had except they employ the fittest and such of whom there are grounds of hope that through the Lords help he may carry on the work for which he is sent for Paul not being able to go himself sends not every one but a man every way fitted for the work even Timotheus a brother c. 3. As Ministers especially they who are of elder standing and best known in the Church are bound to give their deserved testimony unto others of the Lords servants for gaining them respect and credit among the people of their charge So then is a Minister sufficiently qualified and worthy to be commended as a compleat Minister when first he is a man in all appearance truly pious for Paul commendeth Timothy from this he was a brother 2. When he is painful and laborious about his masters work Timotheus was a labourer 3. When he is a lover of unity and entertaineth peace with others of his masters servants striving to work with them Phil. 1. 27. and not against them in a way of his own separate from them Timotheus was a fellow-labourer And 4. When he is a lover of truth as well as of peace and studyeth unity but in so far as it thwareth not with vertue for he is commended as a fellow-labourer in the Gospel of Christ. Doct. 4. The office of an Evangelist among other things see upon Eph. 4. 11. was to confirm and establish in the faith those Churches which the Apostles had already planted for Timotheus an Evangelist 2 Tim. 4. 5. was sent by Paul to comfirm and establish this Church in the faith 5. Such is Satans enmity against the grace of faith and so many are his onsets what by one means what by another to brangle it Luk. 22. 31 32. as knowing therein the believers great strength doth lye 1 Joh. 5. 4. that even the strongest faith hath need of confirmation and establishment And it is the Godly mans wisdom and duty in trying times to have a special care to guard his faith as that grace which not only Satan striveth to shake most but also upon the stability whereof the safety strength and vigour of his other graces depend much for though Paul had praised their faith much chap. 1. 8. yet he sends here to confirm it and it especially more than any other of their graces to establish you concerning your faith saith he 6. A singular means for strengthning faith under sad afflictions and tryals is for Ministers to hold out and people to embrace those excellent comforts which the word of truth holds forth to the Lords people in suffering times Our standing at a distance from and questioning our interest in those do breed discouragement and terrour and thereby make
of those boiling passions 3. As there are several degrees of one and the same sin the former whereof maketh way to the latter So then do we set against a sin to purpose when we not only lop the utmost branches or set our selves to refrain from the outward act but also to restrain the inward motions and desires of the heart after it for he will have them to set against the inward lust or passion of concupiscence as the most ready mean of abstinence from the breaking out of concupiscence in the outward act of fornication spoken of v. 3. Doct. 4. The sight of sins prevalency in others should not allure us to it but much rather scare us from it there being thereby occasion offered to get a more full and clear sight of the tyranny and loathsome filthiness of sin given way to than can be attained by the hearing of the ear and word-speaking for therefore doth he set before them the prevalency of this sin among the Pagan-Gentiles to scare them from it even as the Gentiles saith he 5. As that is only worthy to be called the knowledge of God which is operative upon the heart and affections So ignorance of God is a woful root from whence many other sins do spring up The Lord sometimes judicially giving the ignorant person over to those other sins as a just punishment for his affected ignorance Besides that the knowledge of God which we ought to have includeth the knowledge of our duty wherein we honour him being so known and therefore they who know not God cannot but sin as not knowing whereat they stumble for although the Pagan-Gentiles had some knowledge of God yet because their knowledge was not operative and effectual he affirms simply they knew him not and makes their ignorance the cause of their uncleanness even as the Gentiles which know not God 6. Though the child of God is not bound to abstain from every thing which unrenewed men practise for even they may do some things which are in themselves and materially good Rom. 2. 14. yet as they should eschew every sinful practice of others so especially such practises as are speaking evidences of their living in their unrenewed state for Paul dâ—sswades them from living in the lust of uncleanness because this was the practice of the unrenewed Gentiles and such a practice as did demonstrate they knew nothing of God savingly and as they ought even as the Gentiles saith he which know not God Ver. 6. That no man go beyond and defraud his brother in any matter because that the Lord is the avenger of all such as we also have forewarned you and testified He doth here press a second branch of that sanctification spoken of v. 1. The exhortation is first proponed to this sense That in no matter or in no business of common commerce they should wrong their brother either by open violence as the word rendred go beyond implyeth it signifieth to go above or trample upon one as despicable and so expresseth to the life the nature and way of proud and insolent oppressours nor yet by secret fraud and deceit as the other word is expresly rendred see also 2 Cor. 7. 2. and the party whom they are discharged to oppress or deceive is their brother that is one of the same Religion with them Deut. 17. 15. whereby he meaneth not as if it were lawful to oppress others see the contrary Exod. 22. 21. but because the most of their traffick and commerce being probably with Christians and among themselves the consideration of their interest in the person injured by them would add no small weight to their sin 1 Cor. 6. 6. Next he addeth a reason to enforce not only this disswasive but the former v. 5. and it 's taken from one dreadful effect of all such sins they lay open the person guilty to Gods dreadful vengeance and he confirmeth the truth hereof from this that he had often told them so much before when he was with them and not only simply told but seriously testified and earnestly obtested them to believe the truth of what he had deponed as it were upon oath unto them for so much doth the word imply Doct. 1. The wise Lord hath judged it fitting so to dispense of things worldly unto mankind not giving all things needful unto any one as that men cannot live without mutual commerce and exchange of commodities from one hand to another for he suppones the necessity of mutual commerce while he forbiddeth oppression and deceit in it that no man go beyond his brother in any matter or in any business of common commerce 2. So covetous is man by nature of that which is his neighbours and so little willing to reverence the Lord in the measure of things worldly dispensed unto him Isa. 5. 8. that he is easily tempted to catch advantage of his Neighbour in the matter of commerce and to make up his own worldly estate by impairing the estate of others for Paul while he forbiddeth this evil supponeth that men are prone to fall in it That no man go beyond or defraud his brother 3. So enslaving an evil is covetousness that where it reigneth it maketh the covetous wretch imploy the utmost both of his power and skill to give it satisfaction for Paul while he forbids both going beyond or oppressing by power and defrauding by skill implyeth that both power and skill is usually imployed for carrying on this sin That no man go beyond or defraud 4. So subtle a fisher and hunter after souls is Satan Eph. 6. 11. as that he hath several sorts of tentations according to the several tempers and abilities of people to insnare them with in one and the same sin So that when any are effrontedly shameless in wickedness and love to be known and feared as such and have power to bear them out to act their villanies he then tempts them to oppress avowedly and with strong hand and for others who either have not power or good will to carry on their wickedness in open view those he tempts to defraud or deceive teaching them a way how to sin and not to be so easily discovered in their sin for Paul suppones there were tentations of both those kinds while he forbids to yield to either That no man go beyond or defraud his brother 5. Whatever pretexts a man may find out to render one sin and especially his own sin more plausible and excusable than another yet no pretext of that kind can licentiate a man to live in any sin neither the open oppressour who pretends plain even down dealing and kything himself to be whaâ— he is nor yet the subtle deceiver who pretends law and fair bargain are excuseable but both of them are alike guilty before the Lord for both are here condemned That no man go beyond or defraud his brother 6. As impunity from men doth harden the wicked much in sin So the Lord doth alwayes supply the
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
Ministers duty not only to labour upon the affections of people for making them choose and embrace that which is good though he ought to do that mainly 2 Tim. 4. 2. but also to inform their judgement by clearing their dangerous mistakes that they may be able to discern truth from errour and that as for other reasons so because of the great influence which a darkened judgement hath in misguiding the affections for it 's like they were not totally ignorant of the resurrection yet of some comfortable circumstances of it or at least did not seriously perpend them which occasioned their excessive grief and therefore Paul doth set himself to inform them I would not have you ignorant that ye sorrow not 3. It is not granted to the most near of Christian friends to enjoy the comfortable society of one another alwayes but however they may eschew all those other sad accidents which either do locally separate chief friends before their death Psal. 88. 18. or make their society one way or other useless Job 13. 4 5. yet death will inevitably make a separation at last and therefore Christians in wisdom ought to improve to the best advantage their mutual society while they enjoy it for Paul supponeth that death had removed some eminent Christians at Thessalonica which was cause of immoderate sorrow to such as were left behind while he saith concerning them that are asleep tâ—at ye sorrow not 4. Though believers in Jesus Christ be freed from the curse of the Law Gal. 3. 13. and consequently from death it self as it is a piece of that curse Gen. 2. 17. yet death doth seize even upon them and die they must the Lord having so appointed Heb. 9. 27. that through the strait and terrible passage of death they may have an entry unto life Rev. 14. 13. So that death hath changed its nature and use as to them and of a prison to detain them as Malefactors it is made a passage for them to walk safely through to the possession of their Kingdom as victorious Conquerours In which respect among others Christ by his death hath removed the sting of death unto all his followers 1 Cor. 15. 55 c. for Paul sheweth that even believers among them did dye concerning them that are asleep saith he 5. There is a moderate sorrow and grief which the Lord alloweth for the death of Christian friends though not because of any hurt or damage of theirs who are thereby freed from all sin and misery and rendred eternally happy Rev. 14. 13. yet for the loss which either we or the Church of God sustain in their removal 2 King 2. 12. and because the death of such is often a forerunner of sad dayes to come Isa. 57. 1. for Paul by forbidding only immoderate grief doth tacitely allow that which is moderate That ye sorrow not saith he even as others who have no hope But 6. there is an immoderate and excessive sorrow either for time or measure which as even the Godly through infirmity are apt to entertain so the Lord doth disallow and from which he willeth Christians to refrain as savouring much either of want of charity to our deceased friends contrary to Isa. 57. 2. or of Atheistical doubtings concerning the immortality of the soul and a blessed Resurrection of the body contrary to 1 Cor. 15. or at least of too great diffidence of Gods care and providence to supply what loss we our selves or the Church of God do sustain by their removal contrary to Matth. 9. last for Paul dischargeth this immoderate sorrow and upon those grounds while he saith sorrow not even as others who have no hope 7. The serious consideration of death and how its nature and use is changed to believers might be of it self sufficient to stop the current of immoderate and excessive grief for their removal for his expressing their death by a sleep doth serve for an argument to allay their immoderate grief the force whereof is expressed in the exposition concerning them that are asleep that ye sorrow not 8. As Heathens who live and die without the knowledge of Christ are as to salvation in a case wholly hopeless and desperate So that our bodies being turned to ashes in the grave and after that worms have consumed our flesh Job 19. 26. shall again be raised the same for substance and united to our souls is a truth which natures light not being inlightened by the written word could never comprehend Act. 17. 32. for the Gentiles are said here to have been without hope to wit both of salvation and chiefly of the Resurrection as he afterwards explains Now if they could have known a Resurrection they might hâ—ve had hope of it even as others saith he who have no hope Ver. 14. For if we believe that Jesus died and rose again even so them also which sleep in Jesus will God bring with him Here is a second head of the forementioned doctrine and a second ground of consolation to wit that in Gods due time there shall be a Resurrection unto a glorious life after death I say unto a glorious life for the whole strain of the text doth shew that he speaks only of the Resurrection of the Godly and not of the wicked unto condemnation mentioned Joh. 5. 29. Because that would have served nothing to his present scope which is not to terrifie but to comfort them against the death of their beloved friends See v. 18. and he proves that there shall be such a glorious Resurrection first by laying down an undoubted truth which he supponeth all did believe and take for granted to wit that Jesus Christ the head had dyed and after death arose again 2. By inferring from this ground that therefore the power of God shall raise and bring from the grave to life and immortality 1 Cor. 15. those which sleep in Jesus that is who are dead in Christ and shall continue in the faith whereby they are ingrafted in Christ Eph. 3. 17. to the last gasp And he shall bring them with Christ that is through vertue of their union with him as members with their head where he shortly hints at the force of the inference from Christs Resurrection to ours to wit because we are so nearly united to him to which add that Christs death and resurrection are an infallible forerunner and necessary cause of our resurrection seeing by his death he destroyed death 2 Tim. 1. 10. and arose that he might quicken us from death 1 Cor. 15. 20 21. Doct. 1. As there shall be a blessed resurrection of believers unto life after death So the faith of this truth is a singular cordial for comfort against the terrour of death in so far as though death get us once at under yet we shall not be detained by it and dearest friends who at death do part with grief shall then meet with joy for the Apostles scope is to comfort them against death from the faith of the resurrection
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
so meerly doctrinal but it may be improved for some good practical use So then do Ministers preach and people learn aright those doctrinal truths about the nature of God his attributes about Christ his person natures and offices about the resurrection Christs second coming and life eternal when their great and furthest design is not to inform the judgement only in the knowledge of those truths but also to rectifie the affections by pressing some practical use and the performance of some one duty or other upon them for Paul doth handle some of these truths which are as doctrinal and fall as little under our practice as any other by pressing upon them thence a practical duty even to draw comfort from these truths for allaying excessive sorrow wherefore comfort one another saith he with these words 2. As we are not to look upon the afflictions of others as of no concernment to us seeing we are yet in the body Heb. 13. 3. and may suffer what others now feel but as upon a call from God to several duties and to more work than we formerly had So this is one special piece of work to which we are hereby called even to prove comfortable unto those whom the Lord hath wounded that being one end why the Lord doth Minister comfort unto our selves 2 Cor. 1. 4. for Paul shews that the afflictions of others did call them to this duty and therefore he enjoyns them comfort one another 3. As this duty of ministring comfort unto those whom the Lord hath wounded is incumbent not only unto publick Ministers but also unto private Christians in a private way So it ought to be mutual and therefore as a man would have matter of comfort and not affliction added unto his grief from others he should labour to be comfortable unto others himself for he enjoyneth this duty to be gone about by all and mutually Wherefore comfort one another saith he 4. The best and choicest of comforts for supporting the spirits of men under afflictions of any sort are those which are laid up in Scripture and pertinently drawn from thence with a prudent application of them to the case in hand there being no afflicted case to which a comfortable full and through Gods blessing an effectual cure is not to be found in Scripture 2 Tim. 3. 15 16 17. and all other comforts not drawn from thence being either vain and naught Isa. 55. 2. or a salve much narrower than the sore Prov. 18. 14. for he bids comfort one another with these words to wit those Scriptural comforts which he had presently written CHAP. V. THe Apostle in the first part of this Chapter doth persist in the former digression about Christs second coming shewing the time appointed for it could not be known v. 1. which he confirmeth first from their own knowledge of its unexpectedness v. 2. and secondly from the terrible and unexpected judgement which shall then come upon secure reprobates v. 3. against the terrours whereof he doth confirm the Godly v. 4 5. In the second part of the Chapter he presseth the exercise of several vertues As 1. Of Watchfulness and sobriety v. 6. because the contrary vices are works of darkness and ignorance v. 7. from which they were mercifully delivered v. 8. Secondly of faith love and hope v. 8. to the last whereof especially he doth encourage them from the certainty of salvation hoped for because of Gods decree v. 9. and the Mediators purchase v. 10. Thirdly he exhorteth all to the duties of mutual edification v. 11. and fourthly the people to acknowledge and respect their Ministers v. 12 13 and all to live peaceably v. 13. and sixthly to administer with patience a suitable remedy to three several sorts of spiritual diseases v. 14. seventhly to abstain from private revenge v. 15. eighthly to entertain a cheerful frame of sprit under all dispensations v. 16. ninthly to be much in the duty of prayer v. 17. and tenthly of thanksgiving as being well pleasing to God v. 18. eleventhly not to quench but to cherish the gifts and motions of Gods spirit v. 19. and twelfâ—hly in order hereto not to despise but highly esteem the publick Preaching of Gods Word v. 20. and thirteenthly to try what doctrines they hear and after tryal to hold what is sound v. 21. and lastly to eschew whatsoever hath any rational appearance of sin v. 22. In the last part of the Chapter he concludes the Epistle first by a prayer for their growth and perseverance in sanctification v. 23. secondly by a promise assuring them that God would answer his prayer v. 24. Thirdly by recommending unto them 1. To pray for him v. 25. 2. To salute all their Church-members in his name v. 26. 3. To communicate this Epistle unto them all v. 27. And fourthly he concludeth with his ordinary farewel-wish v. 28. Ver. 1. BVt of the times and the seasons brethren ye have no need that I write unto you The Apostle foreseeing that some curious heads might haply from what he had presently written of the Resurrection and Christs coming to Judgement take occasion to enquire when should those things be he doth divert them from all such enquiries by shewing that as to the times that is the year month or day of Christs coming or as to the determinate seasons of those times whether he should come in Summer or Winter by day or by night at morning evening or midnight see Mark 13. 32 35. it was not needful for him to write unto them any thing to that purpose where more is understood than expressed to wit that it was impossible to know either the time or season of his coming as the reason used v. 2. doth prove and therefore it was but vain curiosity for any to enquire concerning it Hence Learn 1. The written word of God is so contrived that as nothing necessary to be known for our incitement to duty and direction in the way to salvation is therein omitted 2 Tim. 3. 15. So our vain curiosity to know other things the knowledge whereof is not so necessary but would rather prove unprofitable and hurtful is not in the least measure thereby satisfied for it is written chap. 4. 16. That Christ shall come and the manner and effects of his coming the knowledge of all which is necessary but as to the peremptory time when he should come the Apostle declineth to write of it and that because the knowledge of it was not needful But saith he of the times and seasons ye have no need that I write 2. It hath pleased the Lord in his deep wisdom and mercy to conceal and keep secret the definite time of Christs second coming to Judgement that hereby the Lords people may be taught to watch and to keep their hearts alwayes ready and prepared for it Matth. 24. 42. for the expression ye have no need that I write of the times implyeth they could not be known or written of 3. So presumptuously bold is
the wit of man when not sanctified and better imployed as to dare to pry into the most profound of Gods secrets and more particularly to search out and determine the peremptory time longer or shorter of Christs second coming the knowledge whereof God only wise hath reserved to himself alone Matth. 24. 36. for Paul supponeth there would be such curious enquiries both in that and in the following ages and therefore laboureth to divert the Godly from them while he saith of the times and seasons ye have no need that I write 4. The servants of Christ are wisely to divert the Lords people from all such curious enquiries as being a result of Satans policy thereby to withdraw them from the knowledge and study of necessary and revealed truths 1 Tim. 6. 4. and more especially they ought to divert from those enquiries which are about the peremptory time of Christs second coming seeing the knowledge thereof not only is impossible but also would prove unprofitable and hurtful as tending to make the world in all ages preceding that wherein he should come more secure and careless for so doth Paul here suppress all such curious enquiries while he saith But of the times and seasons ye need not that I write unto you Ver. 2. For your selves know perfectly that the day of the Lord so cometh as a thief in the night He gives a reason to prove the impossibility of knowing when Christ shall come whereof v. 1. Because they themselves know perfectly and exactly as having it plainly revealed by Christ himself while here on earth Matth. 24. 42. that the day of the Lord that is the day of Christs second coming so called because he shall then come as Lord to judge the quick and the dead 2 Tim. 4. 1. they knew I say that this day cometh in the present time that is hasteneth to come Rev. 22. 20. and shall come as a thief in the night that is suddainly and unexpectedly whether by night or by day as the thief who gives not warning before he come to steal See the same similitude used to shew that Christ shall come unawares and unexpectedly Matth. 24. 43 44. Rev. 3. 3. 2 Pet. 3. 10. whence he leaves unto them to gather that it is not possible to know the time and season of his coming Doct. 1. However in points of truth not clearly revealed and those which are not of such absolute necessity to salvation the Lords people may live in suspence without determining themselves peremptorily either to the one hand or the other Act. 1. 7. yet it is their duty and will be in some measure aimed at by them to have the exact knowledge of necessary truths and of such as are most clearly revealed for this truth about the unexpectedness of Christs second coming was necessary and clearly revealed and therefore they knew it perfectly or exactly 2. So ready are we to forget even those truths which we perfectly know under a violent fit of some tentation and when we need to remember them most Heb. 12. 5. that the Lords Ministers must not think it wholly unnecessary but sometimes profitable to inculate of new upon the Lords people and put them in remembrance of those truths which they already know for though they knew perfectly that the day of the Lord cometh as a thief in the night yet he doth here tell them of it and inculcates it v. 3. Doct. 3. It is but a groundless dream and anti-scriptural opinion maintained by some of the ancients and now by the Papists that the Antichrist mentioned in Scripture shall be an individual person who shall have his rise in the world precisely three years and an half before Christs second coming for if so then at that time the very month and day of Christs coming to Judgement should be exactly known the contrary whereof is here affirmed to wit that the day of the Lord cometh unexpectedly and as a thief in the night 4. So great should be our desire to profit in knowledge and sanctified practice and our skill and dexterity to improve all occurrences for that end should be such as to bring meat out of the eater and from the worst of sinful examples to learn somewhat tending either by way of resemblance or otherwayes to clear or confirm spiritual truths to the understanding and to enforce the practice of some spiritual duty upon the will and affections Luke 18. 1 c. for the Apostle takes occasion to clear this necessary truth and to inforce the duty of watchfulness following upon it v. 6. from the sinful practice of a thief who cometh unexpectedly in the night to his prey Ver. 3. For when they shall say peace and safety then sudden destruction cometh upon them as travail upon a woman with child and they shall not escape He doth here first both clear what was meant by the former similitude to wit the unexpectedness of Christs second coming and also prove that it shall be unexpected from the terrible effects thereof to wit sudden and unexpected destruction and that both of soul and body as the word is usually taken see 2 Thes. 1. 9. 1 Tim. 6. 9. which destruction shall come or as the word signifieth at unawares surprize the wicked for of those only he meaneth as v. 4. doth clear who at that time shall be arrived at such an height of carnal security as to say that is not only secretly promise unto themselves in their heart Psal. 14. 1. but also openly declare if not by their mouth yet by their deeds for men do speak also by these Tit. 1. 16. that they have no fear of approaching judgement and do look for nothing but continued peace and safety that is full immunity as his using two words to one sense doth imply from any trouble of that sort in their sinful course Next he gives some properties of this destruction first in a similitude of the pains and travel of a woman with child which besides the unexpectedness and suddenty of it as to the hour and moment of time wherein it shall come whereof already holds forth the horrible pain and torment of it the pains of a woman in child-birth being most sharp exquisite and for the time almost not supportable Secondly in plain and proper terms he shews it shall be inevitable They shall not escape In the Original the negation is doubled which according to the property of that language denyeth most strongly as if he had said there shall be no imaginary possiblity to get it shifted so that their destruction shall be 1. sudden 2. painful and 3. inevitable Doct. 1. As sin continued in begeteth carnal security and draweth the sinner at length to misbelieve and despise whatever the word of the Lord doth threaten against him for it Deut. 29. 19. So an height of security and atheistical contempt of divine threatnings is an infallible mark of a wicked godless and unrenewed heart for so much doth he teach while he
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
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
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
in Christ the Judge as theirs and the hope of their being gathered together among the rest of the elect unto him then while he saith by the coming of our Lord Jesus Christ and our gathering together unto him he calleth Christ our Lord and the gathering our gathering Ver. 2. That ye be not soon shaken in mind or be troubled neither by spirit nor by word nor by letter as from us as that the day of Christ is at hand The Apostle in this verse doth first set forth in general that from which he doth disswade them to wit 1. That they would not be soon shaken or suffer themselves to be tossed to and fro like the waves of the Sea as the word signifieth by the winds of false doctrine in or from their mind that is from their received opinion and judgement concerning the truth in hand as the word is rendred 1 Cor. 2. 16. and 11. 10. or from the right use of their wit and reason the loss of which he doth hereby insinuate would be the sad fruit of embracing the present errour and 2. That they would not be troubled or suffer themselves to be perplexed vexed and affrighted with the dreadful representation of approaching judgement by which it is like the promoters of this errour did uncessantly alarm and affright them for the word is a metaphor taken from souldiers affrighted with a sudden and dreadful alarm Next he condescends upon a threefold deceit which the maintainers of this errour did make use of to seduce and unsettle them which he exhorts them to vilipend as being of no weight first they pretended to the spirit whereby as it is contradistinguished to the other two must be meant some immediate revelations which they did falsly give out themselves to have had from the spirit of God Micah 2. 11. next to some unwritten word which as it seemeth they did falsly alledge had been spoken by Paul or some other Apostle to that purpose 3. To some Epistle written by Paul himself and this either the former written to this same Church which it seemeth they did wrest to countenance the present errour as if he had taught 1 Thes. 4. 15. that Christ would come to judgement in that present age or some other Epistle forged by them and fathered upon the Apostle which hath not been unusual even then as appears from his great care to subscribe every Epistle with his own hand for preventing such impostures chap. 3. 17. Lastly he expresseth the particular errour from embracing whereof he doth so affectionately and seriously disswade them to wit that the day of Christ or of Christs second coming was at hand The word in the Original doth differ from that which is 1 Pet. 4. 7. and expresseth so much as if the day of judgement had been instantly to fall out in that very age which doubtless was the opinion vented by those seducers and refuted here by Paul But the word used by Peter expresseth only that it was drawing near and in what sense he would be understood is explained by himself 2 Pet. 3. 8 9. to wit in respect of God with whom one day is as a thousand years and a thousand years as one day However Peter doth not condescend upon any peremptory time neither day year nor the present age as those seducers did Doct. 1. The spirit of errour is usually most prevalent and taking with people when it is first hatched and publickly vented The newness of the thing the fair pretexts wherewith it is coloured and peoples inadvertence to what it tendeth make many without deliberation engage in it and being once engaged to stand to it and therefore if the first assault of errour were once withstood and time and leisure taken to advise upon it before we did indeliberately and suddenly close with it there should not be so much hazard at least of being carryed away with it for he beseecheth them that they be not soon shaken not as if he did allow them to be shaken provided it were not soon but because if they did endure the first brunt and were not soon shaken they would readily not be shaken at all 2. As a sudden rash and unadvised engaging in the way of errour is usually accompanied with a spiritual phrensie and madness and transporteth men beyond the bounds of right reason both in the defence and propagation of their errour however they may be abundantly rational in their other actings 2 Cor. 9. 2. with 11. 20. So an unsound and unsetled judgement in the point of truth is usually accompanied with errour and disturbance of the conscience through fears and doubts And it is the devilish method of Satans instruments in seducing the Lords people once to unsettle their minds and preplex their consciences thus that they may hereby make them more plyable to embrace their erroneous doctrine if so it but seem to promise any ease of mind and peace for while he disswades them from errour he forbids them to be soon shaken in mind or troubled the latter as a consequence of the former and both of them intended by their seducers as tending to make them more plyable to their design 3. The fore-mentioned dreadful concomitants of errour to wit infatuation of mind perplexedness of heart and affections the rack and horrour of conscience should scare the Lords people from medling with and make them stand aloof from any thing which tendeth towards it for the general part of the disswasive hath an implicit reason to inforce their standing aback from the particular errour even because thereby they would be shaken in mind and troubled 4. As there is not any errour vented the maintainers whereof will not have somewhat to say in its defence So the taking force of all they say for that end consisteth not in the solidity and truth of what they affirm but in multitude of words variety of seeming reasons a fair flourish of specious pretexts and in impudent bold and strong assertions thereby holding up their reputation among their devoted followers Act. 8. 9 10. and ensnaring the simple who hardly can put a difference betwixt pretext and reality confident assertions and solid proofs Rom. 16 18. for the maintainers of this errour did boldly alledge no fewer than three heads of most specious reasons none whereof did prove the truth of their opinion and therefore he forbids them to be shaken or troubled with any of them neither by spirit nor by word nor by letter as from us 5. Perverse and obstinate seducers do often prove in end blasphemous and very Atheists in so far as against the light of conscience to dare to father their groundless untruths upon an immediate revelation from the God of truth for those seducers pretended to immediate revelations from the spirit to confirm their errour wherein they could not but know themselves to be lyars Neither by spirit saith he 6. As heretical spirits do usually prove most malapert and impudent in opposing themselves to most
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
19. Mark 13. 22. and they are false and lying because some of them were to be but counterfeit and feigned meer juglings deceiving the outward senses and others of them though truly done and breeding marvel and astonishment in beholders who know not the manner and way how they are done yet should not be true miracles as being only effects of some secret natural causes for only God can produce true Miracles or works exceeding the reach of all naturall causes Psal. 72. 18. 77. 13. Rom. 4. 17. And lastly all of them should be wrought by Satan and his instruments to confirm false and lying doctrines and therefore are justly called lying wonders Doct. 1. Though Satans power is not illimited Job 2. 6. neither can he infallibly determine the wills of men to follow his suggestions Job 1. 12. with 22. yet as he hath no small power upon this sublunary world see upon Eph. 2. v. 2. doct 8. yea and great influence upon mens actions by presenting them with such tentations as are most agreeable unto their temper 2 Sam. 11. 2. and importuning them uncessantly with inward suggestions and representations unto their fancy of such things as may most conduce for his purpose Prov. 4. 16. So such is his enmity to Christs Kingdom and malice to mans salvation that he exerciseth the utmost of all his power can reach to bear down the one and impede the other and therefore it is no wonder to see some of those who are engaged under him in that woful work somewhat elevated above the sphear of ordinary activity skill and diligence for he shews that Satans working or utmost activity shall be employed against Christ for promoting Antichrists Kingdom Whose coming is after the working of Satan 2. It is a piece of necessary wisdom in the Lords people in forecasting tryals not to extenuate what hazard is in them but to look upon them as they are cloathed with all their terrifying circumstances whereby they may prepare for the uttermost before it come Job 3. 25 26. for the spirit of God seeeth it necessary to present this tryal under Antichrist to the Church in its full terrour Whose coming is after the working of Satan with all power c. 3. Satan doth set himself in furthering the condemnation of sinners to imitate Christ in many of those things which are done by him in bringing about the salvation of the elect as Christ erects a Kingdom in the world whereof himself is head Psal. 2. 6. So Satan hath his Kingdom in opposition to Christs whereof Antichrist is the visible head Rev. 13. 11 12. As Christ doth impart the influences of his spirit unto his servants whereby they work effectually in those who are saved Col. 1. 29. So Satan to the utmost of his power doth act his instruments whereby through Gods permission they work effectually in those who perish Rev. 18. 13 14. As Christ did confirm his doctrine by miracles and exercise his power in his servants in working miracles mediately by them for that end Heb. 2. 3 4. So doth Satan confirm his erroneous doctrine in Antichrists Kingdom by working signs and wonders and sometimes lendeth his power to Antichrist and his Vassals to work the like for he shews that Satan doth help Antichrist to and in his Kingdom by his effectual working and by a power of signs and wonders 4. However Satan set himself to imitate Christ thus for blinding the eyes of men and making them believe that his Kingdom Ministers and Doctrines and Miracles do differ nothing from Christs yet he comes not so far up to his copy but the Lords people who have their senses exercised to discern both good and evil may find a difference betwixt what is Satans and what is Christs for his wonders are and will be found to be but lying wonders Ver. 10. And with all deceiveableness of unrighteousness in them that perish because they received not the love of the truth that they might be saved In this Verse he first expresseth the third mean and help which Antichrist was to make use of for heightning his respect and credit in the Christian world all deceiveableness of unrighteousness where by unrighteousness it seemeth must be mainly meant his unrighteous false doctrine because v. 12. it is opposed to truth as also 1 Cor. 13. 6. and it is so called because it should tend to make the receivers of it injurious to God unjust to men and cruel to themselves And by deceiveableness is meant all manner of deceits tricks strong and cunning perswasions which he should make use of to make the world believe his unrighteous errours to be pure and innocent truths such as sophistical disputations Col. 2. 8. pretexts to piety and devotion Matth. 23. 14. baits of riches pleasures and preferments 2 Pet. 2. 18 19. boasts and threatnings Rev. 13. 17. and such like Next he enters the sixth branch of this prophesie wherein he speaketh to the Antichrists great success by the former means and helps and for the comfort of the Godly he astricts this success unto a certain kind of men who should be his subjects and sworn vassals And those he describeth first from their everlasting state they shall perish eternally to wit they who should joyn with him in all his errours even those who strike most at the foundation and persist in them obstinately and finally without repentance Rev. 13. 18. and 18. 4. which holds especially in them who would adhere to him after that the Lord should discover his damnable doctrines and tyranny by the light of the Gospel Rev. 14. 6 7 8 9 c. Next from the cause of their destruction to wit when all of them should have an offer of saving truth some in one measure some in another yet through want of love to it they would not receive it that is they would reject it for more is intended than is expressed by this word whence he hints at the conclusion which he intends to prove to wit that they could not be saved but behoved to perish while he sheweth that receiving of the truth in love is a necessary antecedent of salvation Doct. 1. It is the nature and way of such as are ring-leaders of errours to find out and prosecute all possible means and wayes which may in any measure tend to make their tenets plausible and pass for truths that what is wanting to their errours in the point of divine authority and sanctified reason may be supplyed by their pretences to piety antiquity by their gratifying of mens lusts sophistical disputations passionate perswasions and all such other devices which serve to blind the eyes even of the wise that they cannot so well discern betwixt the truth and falshood of what they hear for it is here foretold that Antichrist should come with all deceiveableness of unrighteousness or all manner of deceits to perswade the receiving of his unrighteous doctrine 2. Ring-leaders of errour are usually men of little conscience in so
far as they stand not much upon the nature and kind of the means they use whether they be right or wrong if so they can serve their present design for Antichrist doth use all deceiveableness of unrighteousness 3. So tender is God of his peoples comfort that for the most part those Scriptures which terrifie most are so contrived as to carry with them an antidote of comfort against hopeless discouragement in their bosom for this terrifying Scripture which speaks of Antichrists future success hath in it a comfort to wit that his power and success is limited only to reprobates even them that perish 4. Though even the Godly elect may be seduced to errour for a time Phil. 3. 15. yet they cannot arrive at such an height of malicious blindness as against all means of their reclaiming to remain obstinate in the bulk and most fundamental of Antichristian errours and to persist in their obstinacy unto death for it is here foretold he should so prevail only in those who perish 5. When foulest and most dangerous errours are carryed on with fair pretexts subtle insinuations pithy perswasions they will not want a multitude of blind followers for Antichristian untruths being carryed on by all deceiveableness are received generally by those who perish 6. Though the Lord hath no regard to the future sin of reprobates as the cause of their reprobation Rom. 9. 11 12. yet he actually condemneth none of those no not the Antichrists most active followers whose sin is not the cause of their condemnation and therefore none shall have reason to complain that they do perish unjustly and without a cause for the cause why they perish is here expressed because they received not the love of the truth 7. Among all the sins of a people professing Christ which deserve condemnation and for which reprobates shall actually be condemned the contempt of the Gospel is the first and chief It is a sin against the remedy of sin and which provoketh the Lord in his holy justice to give up the person guilty to the power and slavery of several other sins so that uncleannesses murders perjuries c. are but streams flowing from this woful fountain for he mentioneth none of their other sins as the cause of their destruction but this alone because they received not the love of the truth saith he 8. If even the least report of Gospel truths and of Christ be not received and made welcome it is a sin sufficient to provoke the Lord to plague the person guilty in such a manner as he shall never recover but undoubtedly perish and therefore how much more when Christ and the Gospel is fully and plainly taught and yet the gracious offers of mercy therein contained are abused and slighted for it is but a small and passing report of truth and Christ which many of Antichrists followers do hear being compared with what we now enjoy and yet they perish because they received not the truth in love 9. It is not sufficient to receive the truth because the politick Laws of the Land enjoyn so much or upon any other account but from love to it otherwise Satan Antichrist or some suitable tentation from any other art will easily prevail to make him who hath so received it slip from it for they perish and are given over to Antichrists delusions as appears from v. 11. because they received not the love of the truth 10. There is no middle betwixt Heaven and Hell salvation and condemnation If a man attain not the former he cannot by any means escape the latter and if he do not walk in the way to Heaven he doth ipso facto and without any further poste swiftly forward to hell and condemnation for he proves they could not but perish and be condemned because they refused to walk in the way wherein they might be saved even because they received not the love of the truth that they might be saved Ver. 11. And for this cause God shall send them strong delusion that they should believe a lye He doth here further describe the vâ—ssals of Antichrists Kingdom thirdly from an higher degree of their sin They would not only reject truth but also believe a lye that is give a firm assent without any contrary doubt to grossest untruths and errours as to the very truths of God Which their sin is set forth from a necessary antecedent of it the Lord his sending them strong delusion for this cause to wit for their not receiving the love of the truth spoken of v. 10. where by strong delusion or as the word doth signifie efficacy of errour and seduction is not meant errour it self but the prevalency and pith of errour so that when tentations to errour should be propounded by Satan and his emissaries they would undoubtedly prevail and this efficacy of errour is attributed to Gods sending not as if the Lord did incite or perswade men to believe errours for he forbids and condemns them 2 Pet. 3. 17. but because he not only giveth loose reins unto Satan to use his power of seduction against them 1 King 22. 22. but also raineth snares upon them and actively bringeth about many things in his providence which being in themselves good are yet stumbled on by them in their corruption so as they are thereby furthered to close with the tentation Job 21. 7 c. with 14. withholds his grace whereby they might resist tentations 2 Chron. 32. 31. yea and actually in his judgement withdraws and after a sort extinguisheth that strength and light which he had formerly given and they abused Matth. 25. 29. so that they cannot but succumb when they are tempted Doct. 1. It is not inconsistent with the Lords holiness but most agreeable to his unspotted justice to punish sin with sin by giving the sinner up in the way mentioned in the exposition to the slavery and tyranny of that sin wherein he so much delights for he saith for this cause to wit for their former sin God shall send them strong delusion 2. As one degree of sin maketh way for an higher So there cannot be a more terrible judgement inflicted upon any for former sin than that he be given up of God to the power of it in time to come a judgement so much the more dreadful as the party smitten by it is not sensible of it Exod. 7. 22 23. for this is the terrible judgement here denounced for this â— cause God shall send them strong delusion 3. That an errour when it is vented becometh mightily prevalent in making many to close with it and embrace it proceedeth not from the power of Satans tentations only who hath not of himself an irresistible influence upon the minds of men Job 1. 12. with 22. but also and mainly from mens own corruption and blindness and the Lords judicial up-giving of them to it formerly mentioned which holdeth by parity of reason in Satans tentations to any other sin for the efficacy of errour
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
God and thereby proved offensive to the Church and especially such as lived idly neglecting their own business and intruded themselves upon the affairs of others see v. 11. even all those as the Apostle doth here further explain himself who walked contrary unto and not after that tradition or doctrine delivered by him against idlers whereof v. 10. and therefore were to be discountenanced and their company abandoned as is here commanded Now though every Christian is bound to abstain from all voluntary and unnecessary fellowship with profane men in so far as they do not seem to countenance or encourage them in their sin even though they be not excommunicate and cast out by the Church Psal. 26. 4 5. yet seeing it is clear the Apostle speaketh of excommunication v. 14. and the disorderly walking here mentioned is a sin continued in after publick 1 Thes. 4. 11. and private admonition 1 Thes. 5. 14. Therefore the withdrawing from their fellowship here commanded seemeth to be the consequent of the Churches publick censure in the enjoyning whereof the antecedent censure is enjoyned also to wit that the Church-guides should excommunicate the contumacious and all Church-members should withdraw from the party so censured And seeing this purpose is handled here more generally and to be insisted on more particularly v. 11 c. I shall only observe these general doctrines from it 1. Though Ministers ought in wisdom to deal with the Lords people for the most part by meek intreaties and prudent insinuations see v. 4. doct 3. yet where their authority or rather the authority of Christ in them hath been contemned their meekness abused and when they have to do with a prevalent growing evil it is their duty to be more peremptory and with all authority to charge and command for so doth Paul here in those cases now we command you in the name of our Lord Jesus Christ. But 2. The sharpness of their most peremptory commands should be in prudence allayed somewhat with a seasonable mixture of their affection and brotherly love to those whom they so command lest otherwayes their imperious way be lookt upon as a piece of insolency and meet with contempt and disdain instead of obedience for so doth the Apostle here while he calleth them brethren Now we command you brethren c. 3. A Minister should also see to it carefully that his peremptory commands and threatnings be grounded upon the authority of Christ as being first enjoyned and denounced by him otherwise he cannot expect that any thing spoken by him though with never so much authority zeal and boldness can have great weight in peoples consciences for such were Pauls peremptory commands We command you in the name of our Lord Jesus Christ. 4. It hath ever been the lot of the Church of Christ to have some professours in it whose way and carriage hath been in no measure answerable unto that which they did profess for even in this Church so highly commended chap. 1. 3 4. there were some such as is supponed while he bids them withdraw from every brother or Church-member who walketh disorderly 5. The way and carriage of such is more to be detested and shunned than if they were professed enemies in so far as they are a greater reproach to the Gospel 2 Pet. 2. 13. and make the name of God which they profess to be blasphemed by others Rom. 2. 23 24. for Paul bids withdraw not so much from avowed Heathens as from every brother that walketh disorderly 6. There is no Church-member whose quality rank or station doth wholly exempt his disorderly scandalous walking from the Ecclesiastical cognition of Christs Ministers or can keep the Lords people free of hurt and damage from his evil example if they converse familiarly with him for he bids the people withdraw from every brother without exception who walketh disorderly which supponeth that the Church-guides should first censure them as was shewn in the Exposition 7. There is a difference to be made both in the inflicting of Church-censurrs by Church-guides and in the withdrawing of familiar fellowship by private Christians betwixt those who being surprized with some violent tentation do but once or twice step aside from the rule of their duty and others whose continued strain and course of life is still disorderly for he bids withdraw only from those who walk disorderly or whose continued way and course was such as the word walk imports 8. So hardly are our hearts brought up to a perfect hatred and detestation of sin that though possibly we have some abhorrence from committing it our selves yet we take pleasure in them who do it and with great difficulty we are made to withdraw from them or discountenance them in it for therefore he seeth it needful to give them such a peremptory charge in the name of our Lord Jesus Christ to withdraw from them that walk disorderly and the word rendred withdraw signifieth to abstain from that whither the sway and inclination of our mind doth carry us 9. As once receiving and professed embracing of Divine truths for the rule of duty doth make the rejecter thereof more guilty than if he had not received them at all So those do live disorderly whose life and conversation is not ordered according to the prescript of Gods word how strictly soever they do conform themselves to the Civil Laws of the Land wherein they live for he saith that brother did walk disorderly who did not walk according to the tradition or doctrine delivered by him from God and aggravate their sin from this that they had once received that tradition And not after the tradition which he received of us saith he Ver. 7. For your selves know how ye ought to follow us for we behaved not our selves disorderly among you Here is a reason serving both to inforce the duty of censuring and withdrawing from those who walked disorderly and to aggravate the sin of those who did so walk It is taken from the Apostles example propounded first here in general He walked not disorderly that is lived not idly as he after explains And for the force of this reason to condemn the contrary practice he appealeth to their own conscience if they did not know and were sufficiently convinced of their obligation to follow his example and to discountenance those who did otherwise to wit in so far as he was a follower of Christ 1 Cor. 11. 1. as he was indeed in this particular and they did also know it Doct. 1. As Christians ought to walk according to their knowledge So he is not worthy of the name of a Christian who knoweth not this that a man is bound to follow the example of his Minister in so far as he doth follow Christ seeing Ministers are given to teach the Lords people not by their doctrine only but by their example also 1 Tim. 4. 12. for Paul supponeth they knew how they ought to follow him and draws an argument from
of every Epistle which did serve as a token or certain mark whereby his own Epistles might be distinguished from all others forged and feigned in his name and he hints at the reason why it was such a differing mark to wit because his way of writing was alwayes uniform and hardly could be undiscernably counterfeited by any other which is implyed while he saith So I write Doct. 1. The sending of salutations by word or writ that we may thereby testifie our continuing affection to absent friends is not a matter of common courtesie and good manners only but a duty to be performed for conscience sake as tending to entertain love and good will among Christians for while Paul doth never omit to send his salutation it evidently appeareth he did not look upon it as a matter of complement but of conscience The salutation of Paul 2. Our salutation whether of present or absent friends should express our wishes to God for things spiritual and the choicest mercies to be bestowed on them wherein we ought to be real hearty and affectionate and not formal or acted from the force of custom only for he calleth his farewell-wish v. 18. to which he annexeth an hearty Amen his salutation The salutation of Paul 3. It hath been an ancient slight of Satan and of his instruments to thrust upon the Church so far as in them did lye false and forged writings and give them out for Canonick Scripture thereby to make the truth and authority of all Scripture questionable for to prevent such impostures Paul did write his salutation with his own hand which is the token in every Epistle saith he 4. That God hath sufficiently provided in his Word against the forementioned evil see upon Col. 4. v. 18. which is the token in every Epistle so I write Ver. 18. The grace of our Lord Jesus Christ be with you all Amen Resteth the very thing which he did so write with which he shuts up the Epistle to wit his hearty with that the free and undeserved favour of God in Christ with all the fruits and tokens of it might be conveyed unto them all without exception to which he affixeth his Amen signifying Let it be so and it shall be so in testimony both of his fervent desire and confidence Doct. 1. Whatever be the eminence of a person or persons for their inherent graces and gracious qualifications yet it is only God free-grace and undeserved favour and not their own merit which must be relyed on for closing their accounts or for obtaining any spiritual or temporal mercy at the hands of God for though he commended them highly for their patience faith love and other graces chap. 1. 3 4. yet he closeth all by wishing Gods free grace and favour to them as the fountain-cause of all things they stood in need of or could expect The grace of our Lord Jesus Christ be with you 2. As there is an inexhaustible fountain of free grace in God which can water all without exception of any and will extend it self to as many as he seeth fit Rom. 9. 18. So the more of it we wish unto or is according to our wish bestowed upon others there doth not the less remain behind unto our selves for Paul who wisheth grace and favour to them all had received a very large measure of it himself and knew that how large a measure soever was bestowed upon them there would not be the less for him Therefore doth he thus close The grace c. The Postscript The second Epistle to the Thessalonians was written from Athens The truth of this Postscript is no less suspected than the former and this Epistle judged more probably to have been written also from Corinth where Paul continued a year and an half after he came from Athens Act. 18. 1. with 11. See upon the Postscript of the first Epistle FINIS