diligent Masons from whom the word is borrowed endeavour to advance the work of grace in others not only by exhortation and consolation but by all other lawful means of admonition instruction rebuke reproof or good example And that he may excite them to further progress in the practice of those duties and not seem by his present exhortation to tax them of former negligence he doth commend their present diligence in them Doct. 1. As all Christians of all ranks do stand in need of exhortation consolation and to be edified and furthered in the way of grace by all lawful means So both Pâ—stors and people ought to make conscience of discharging all those duties to wit Pastors not only privately but also publickly in the Congregation 1 Tim. 5. 20. and by vertue of their particular calling office and authority so to do Tit. â— 15. private Christians again in private in their families Eph. 6. 4. among their friends and neighbours Act. 18. 26. and by vertue of a tye of Christian charity towards all the members of the same body 1 Cor. 12. 25. For he sheweth that every one stands in need to be exhorted comforted c. and that it is the duty of all to do so while he saith comfort or exhort and edifie one another 2. As the conscience-making of the forementioned duties among Christians is a singular mean to keep people in a lively watchful frame and temper of spirit So negligence in them doth of necessity bring along with it great deadness security and decay of life and vigour in the exercise of any saving grace and performance of commanded duties for the illative particle therefore sheweth that this duty is enjoyned as a subservient help to the exercise of sobriety watchfulness faith love and hope formerly pressed wherefore comfort your selves together saith he 3. So many are the discouragements which people must encounter in the way of duty what from their small progress in it the averseness of their own spirit from it Rom. 7. 18. the great opposition from outward and inward tentations to it 1 Joh. 2. 16. that they often need as much of consolation and encouragement as exhortation and admonition for making them advance in it for he bids them in order to this comfort themselves together 4. There is none so far advanced or so diligent in the exercise of any grace but they need the spur of exhortation at least to make them persevere seeing the best are ready to faint Jonah 2. 7. Gal. 6. 9. if not also to make them do better seeing the best come far short of what they ought Phil. 3 13. For he exhorts them to the present duty though he doth commend their present diligence in it edifie one another saith he as also ye do 5. A prudent Minister should so excite the Lords people unto their duties as not to neglect their good beginning or progress already made but let them know he taketh notice of them as such which may prove a forcible encouragement to some to quicken their pace and a soveraign remedy against discouragement in others than which nothing doth prove a greater enemy to diligence in duty for so doth Paul here edifie one another as also ye do saith he Ver. 12. And we beseech you brethren to know them which labour among you and are over you in the Lord and admonish you Lest by binding the duty of mutual edification upon all Christians v. 11. he had seemed to make a publick Ministry useless therefore he doth lovingly and affectionately as the compellation brethren and the word rendred beseech imply press a fourth branch of sanctification containing a short summ of peoples duty towards their Ministers and Church guides who are here described to be first those who laboured among them even to weariness as the word signifieth which seemeth to relate chiefly unto Ministers or Preaching Presbyters the specialty of whose office is to labour in the word and doctrine 1 Tim. 5 17. next they were over them the word signifies to excel and bear rule 1 Tim. 3. 4 12. and thus it expresseth that part of their office whether they be preaching or ruling Presbyters which consists in ruling and governing the flock 1 Tim. 5. 17. only he addeth in the Lord to distinguish Church Government from the Civil It is spiritual in things relating immediately to God and to be exercised not in their own name but in the name and authority of the Lord Christ Matth. 18. 20. They are over the flock not as Lords 1 Pet. 5. 3. but as stewards 1 Cor. 4. 1. 3. They did admonish them whereby he expresseth one main thing wherein they were to labour and to exercise their authority and rule to wit their endeavouring by all competent means and particularly both by doctrine and more gentle censures to put a right impression of duty upon the minds of the Lords people The word in the Original signifieth to put a right mind in one Next he presseth the duties of people towards their Ministers which are first to acknowledge them as the word may be rendred here for the naked knowledge of their persons and gifts may be in such as otherwayes contemn them but the knowledge of them here required is an acknowledging them for such as they are by reason of their calling and ought to be accounted See 1 Cor. 16 18. Doct. 1. So great an enemy is Satan to the Ordinance of a publick Ministry 1 Thes. 2. 18. so necessary is it that people do countenance that ordinance and encourage those who are entrusted with it even for their own good Heb. 13. 17. so ignorant unmindful and neglective are they of those duties which they ought to perform for that end 2 Cor. 12. 11. that the servants of Christ should with much seriousness and affectionate insinuation press upon the Lords people all such duties of respect reverence love obedience submission Heb. 13. 17. and gratitude Gal. 6. 6. as they owe unto their Ministers and those who are over them in the Lord So far should they be from a total neglect of pressing any such duties under a pretence of self-denyal or from preposterous modesty for Paul doth here most seriously and affectionately press duties of that kind And we beseech you brethren to know c. 2. The duties of private edification should be so gone about and entertained by private Christians as the office of a publick Ministry be not hereby rendred useless and despicable or the proper duties thereof incroached upon by those who are not called to that function Heb. 5. 4. for therefore he subjoynes this precept which presseth upon people respect to the publick Ministry to that other about mutual edification immediately preceding And we beseech you brethren to know c. 3. The duties which people discharge to their Ministers should flow from their knowledge and inward conviction that the place and station wherein their Ministers are set doth call for such duties at their hands and
to shrink from his duty for Paul did forecast it might cost him his life and resolveth to quit it we were willing to have imparted to you not the Gospel of God only but also our own souls 5. He should be so disposed as to be in a readiness to seal the truth preached by him with his blood and thereby to confirm and strengthen the Lords people in the faith of it Phil. 2. 17. if God shall call him to it for so was Paul to have imparted unto you our own souls 6. He should labour to have the Lords people so much indeared to him and beloved by him that whatever he do unto them or suffer for them may flow from affection and love to them for so was it with Paul We were willing to have imparted to you because ye were dear unto us Ver. 9. For ye remember brethren our labour and travel for labouring night and day because we would not be chargeable unto any of you we preached unto you the Gospel of God Here is a fourth ground of the similitude to wit that as the mother who is poor and destitute of her husbands help doth labour night and day that she may have wherewith to sustain her self and thereby enable her for sustaining of her children So doth the Apostle speak of his own diligence here and thereby confirmeth what he spoke of his affection to them v. 8. as appears by the causal particle for while he saith they did remember or at least might remember first more generally his labour and travel The first word in the original expresseth labour unto weariness and the second labour after weariness so that when his body was wearied he did not give over but made to work again And next more particularly 1. His uncessant diligence in his labour he laboured night and day to wit so much of that time as might be spared from his necessary refreshments by meat and sleep 2. The matter of his labour partly expressed in Preaching the Gospel partly implyed in his handly-labour by making tents to maintain himself Act. 18. 3. 3. The end why he did so labour that he might not be chargeable nor burthensome neither to the whole community nor yet to the private estates of any particular person among them and this as it seems because for some reasons not mentioned the success of the Gospel would have been otherwise retarded among them as it would have been at Corinth if Paul had exacted stipend from them 1 Cor. 9. 12. though it was not so in other Churches where Paul exacted his right 2 Cor. 11. 8. Phil. 4. 14. Doct. 1. Where there is entire and ardent love in the heart either to God or man it maketh any piece of service done unto them or for them though otherwise never so burthensome to be but light and easie for because they were dear to him v. 8. therefore doth he willingly undergo no small labour and travel for them for ye remember brethren our labour and travel 2. It is the duty of people to call to mind and not to forget the great pains and labour that Ministers have been at for bringing about their spiritual good that so they may not only be thankful to God who hath stirred up any to lay their otherwise perishing condition so near to theâ—r heart and acknowledge their obligation to instruments who have willingly spent themselves for their sake but also may thereby learn to value the worth of any spiritual good which they have received labour to maintain and improve it seeing their enjoying of it hath been the fruit of so much diligence and pains for Paul implyeth it was their duty to remember while he saith ye remember brethren our labour and travel 3. It is the Lords allowance and command that men of most eminent parts and greatest esteem should dimit themselves to the meanest and most toilesome of imployments for purchasing a mean of livelyhood and subsistence rather than that they should close with any sinful course or use unlawful means for that end for here Paul a great Apostle being straitned for a livelihood doth labour night and day in that mean employment of making â—ents Act. 18. 3. 4. Though Ministers are not to be entangled with the affairs of this life 2 Tim. 2. 4. and ought to give themselves wholly to the duties of their calling so as they be not turned aside from them by unnecessary diversions 1 Tim. 4. 15. yet in case of necessity and want of maintenance otherwise occasioned either by the extream poverty or profane unthankfulness of the people he may use some handie labour to maintain himself and his family 1 Tim. 5. 8. and yet not cease from preaching the Gospel for Paul a Minister of the Gospel in this case of necessity did labour night and day and preached unto them the Gospel of God 5. There is no ground here from Pauls practice to establish Popish works of supererogation or good works which as they say are not commanded but done over and above duty for Pauls abstaining from taking maintenance was no such work It was his duty in the present case however he had sufficient right to it otherwise v. 8. seeing by taking of maintenance he would have retarded the Gospel and therewith the glory of God and spiritual good of his neighbour 1 Cor. 9. 12. for promoving whereof he was bound by both tables of the Law Matth. 22. 37 39. to do whatever was in his power and therefore in this case it was not a work over and above duty Ver. 10. Ye are witnesses and God also how holily and justly and unblameably we behaved our selves among you that believe This verse may be taken as a fifth ground of the similitude to this purpose That as the godly nursing mother doth not only nourish her children with milk and other meat but also endeavours to live among them Christianly that their tender age be not corrupted but rather edified by her good example So Paul did not only feed the Thessalonians spiritually by preaching the Gospel but also made his Christian life and holy practice shine before them while he behaved himself holily as to God in the duties of his worship and justly as to men and in all his dealing with men and which followeth upon the former unblameably or without complaint so as though God might justly tax him 1 Joh. 1. 8. yet man could shew no reason for which to blame him And he saith he behaved himself thus among those that believe the word may be rendred to those that believe implying that in his leading an holy life next to Gods glory he had respect to their good that they might be edified by his good example And for the truth of all this he appealeth both unto themselves and God as witnesses To them as witnesses of his outward conversation and to God as witness of his inward sincerity Doct. 1. As it is the duty of all and especially of Ministers unto
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
in very common honesty they behoved to shun those works of darkness and live in the exercise of Christian sobriety and consequently of watchfulness also the one of which graces cannot be separate in exercise from the other see v. 6. doct 7. This is v. 8. Doct. 1. Things lawful and allowed should be gone about in their convenient season which God and nature hath allotted for them and the wrong timeing of a thing in it self allowed may make it be imputed unto us for sin for taking the words in their proper sense he shews that the time in which men do usually take their sleep as most convenient for it is the night and not the day for they that sleep sleep in the night 2. As the Lord hath left some common principles of conscience modesty and common honesty imprinted by nature upon the hearts of men to serve for a restraint unto them from arriving at the utmost height of sin and wickedness at the first and while through custome of sinning they be either weakened or extinguished So when men do openly avow their sin and profanity and transgress all bounds of modesty and common honesty it speaks them arrived at a greater height of sin and wickedness than was usual to be found among the grossest of Pagans for they were not so shameless as to avow their drunkenness but being restrained somewhat by modesty and respect to common honesty were only drunken in the night 3. As an unrenewed man is a very prey to the most shameless of tentations which Satan is pleased to assault him with or to enslave him by So the sin of gross ignorance of God and the way to Heaven is that which exposeth the unrenewed man most to be preyed upon without resistance by any other sin for taking the words improperly he makes the man unrenewed who is in the night to be enslaved to carnal security intemperance and a kind of spiritual besottedness with things of a present life and doth not obscurely hint at his dark ignorance for which mainly his unrenewed state is compared to the night as the great cause of all his slavery they that sleep sleep in the night they that are drunken are drunken in the night 4. A gracious state must and will be attended with gracious actions and an holy conversation suitable unto that state and therefore a man ought not so much to look to what others do as to what the state of grace unto which he pretends doth call upon himself to do for he enforces the exercise of sobriety upon them from this that they were of the day in a gracious state of saving knowledge without regarding what others who were not in that state did But let us saith he who are of the day be sober 5. Though there be such a necessary connexion betwixt a gracious state and an holy conversation yet such is our natural averseness from holiness Rom. 8. 7. so strong an interest hath sin in the best Rom. 7. 23. and so many are the tentations and difficulties we have to wrestle through in the way of our duty Eph. 6. 11 12. that even the renewed man hath need of reiterated and serious exhortations enforced by most cogent reasons to press him to it for though he shews that their present gracious state did engage them to the exercise of sobriety yet he exhorts them to it and backs his exhortation by a strong reason But let us saith he who are of the day be sober Ver. 8. putting on the breastplate of faith and love and for an helmet the hope of salvation He doth here press another branch of sanctification to wit that they would arm themselves for a spiritual battel which hath also an argument implyed in it to force the exercise of watchfulness and sobriety because it was now a time of fighting and therefore not of sleeping or immoderate drinking and the pieces of armour which he bids put on are two first the breast-plate what this piece did serve for in the bodily armour see upon Eph. 6. 14. and answerable to it in the Christian armour he maketh the graces of fait and love what those are see upon chap. 1. v. 3. only the ground of the present similitude is this That as the breast-plate did secure the breast and vital parts of the body therein contained so these two graces do secure the vital parts of the soul and that wherein the life of a Christian doth most consist to wit our justification and interest in God Rom. 5. 1. together with our knowledge of it 1 Joh. 5. 4. and a plyableness of spirit to all the duties of an holy life flowing from our interest 2 Cor. 5. 14. Secondly the helmet answerable to which in the Christian armour he maketh the hope of salvation See what this helmet the grace of hope is and the grounds of resemblance betwixt the two upon Eph. 6. 17. Now although he do only reckon two pieces of the spiritual armour here and not so many as he doth Eph. 6. 14. yet he omits nothing requisite to defend the Christian souldier in this spiritual conflict for where faith love and hope are there is no grace wanting Neither doth he any thing superfluous Eph. 6. 14. in shewing the necessity distinctly and the right way of improving of several other graces of Gods Spirit in this spiritual warfare seeing he doth there speak of it at greater length and holds forth the terrour of our spiritual adversaries and the several distinct tentations either more expresly or implicitely whereby they assault us in this battel Besides what is already observed from Eph. 6. 14 c. upon the several pieces of the spiritual armour and those of them in particular which are here mentioned and the nature of that spiritual conflict and battel which they do suppone Learn further 1. The great cause why men pretending for Heaven and happiness do so much besot themselves with things earthly and are so little intent upon their duty and watchful against tentations is their great mistake and ignorance as if the way to Heaven were easie beset with no difficulties and men might go to Heaven with ease and sleeping and therefore a chief incitement to sobriety and watchfulness and to shake off security and laziness is to set before us often all those insuperable difficulties and terrible opposition which we are of necessiâ—y to meet with in our way to Heaven and happiness for to make them watch and be sober he minds them of the spiritual battel which they behoved to fight Putting on the breast-plate of faith c. 2. As in bodily wars drunkards and sleepy sluggards can never be good souldiers so secure souls that cannot watch and unsober spirits oppressed and entangled with an excessive weight of worldly cares or love to any other lust will prove but cowards and never strike a fair stroke so long as they are such in this spiritual conflict for so much is implyed while he joyneth the
A sincere convert will not when in a right temper quarrel with God because his promises want a fixed date or their performance is delayed but makes it his work to keep himself constantly in a suitable frame as if they were to be performed presently and yet to wait upon Gods leisure with contentment until his time come to perform what he hath promised for their waiting on Christs second coming implyeth both these a keeping of themselves in a posture ready for it and a patient on-waiting on Gods leisure so long as it is delayed And to wait for his Son Secondly We may learn hence divers doctrinal truths concerning Christ wherein the Apostle had doubtless instructed the Thessalonians at greater length but doth now propound them in most wonderful brevity As 1. That Jesus Christ is true God for he calls him the Son of the Father and therefore of the same substance with him even God himself To wait for the Son of God 2. He is also man for it is implyed he was once dead and therefore he behoved to be also man whom he raised from the dead 3. Though he have two Natures yet he is but one person for he speaks of the Son of God and him who was dead not as of two but as of one and the same for his Son whom he raised from the dead 4. Jesus Christ at his Fathers appointment Psal. 40. hath undertaken to be a Saviour Redeemer and Deliverer of the Elect from that wrath which is due to them for sin for therefore is he called Jesus which signifies a Saviour Matth. 1. 21. and is said to deliver us from the wrath to come 5. Jesus Christ the Lord of life did give himself to death thereby to satisfie provoked justice for the sins of the Elect for it is implyed he was dead while it is said whom he raised from the dead 6. Jesus Christ having satisfied the Fathers justice by his death was loosed out of prison raised up from death and absolved by the Father as having performed all he undertook for he raised him from the dead 7. Jesus Christ after his Resurrection did ascend to Heaven to take possession of it in name of the Elect Eph. 2. and to make application unto the elect of all these good things which he had purchased by his death Act. 5. 31. for that they looked for him from Heaven saith he is there and consequently that he ascended thither 8. Jesus Christ in his bodily presence doth now reside in Heaven and not upon earth for there he resides whence he is expected to come And to wait for his Son from Heaven 9. As Jesus Christ did deliver the elect from the wrath to come by paying of a sufficient ransome to provoked Justice in his death So he is carrying on while he is now in Heaven the work of their delivery towards perfection by making application of the redemption purchased both to pardon sin in its guilt and to subdue sin in its strength Act. 5. 31. for the word delivered in the Original may be read in the present time as well as the preterit who delivereth us 10. Jesus Christ shall again return from Heaven and come to Earth at the last day to judge the quick and the dead 2 Tim. 4. 1. for his coming is waited for by believers and therefore it must be to wait for his coming 11. Then and at that time shall Jesus Christ compleat the work of the Elects delivery from that wrath to come by acquitting them openly and pronouncing as their Judge that blessed sentence come ye blessed of my Father Matth. 25. for so much is implyed while his delivering of us from the wrath to come is annexed to his second coming Look for his Son who delivered or delivereth us from the wrath to come 12. Jesus Christ the Judge shall not then acquit or deliver all from that wrath but only such who here have lived by faith and fled to him for a refuge and laid hold upon the ransome payed by him for saith he who delivereth us to wit Paul with the believing Thessalonians and such believers as they were leaving all others to drink the dregs of that most bitter Cup of Gods unmixed wrath for ever and ever Joh. 3. 36. CHAP. II. IN the first part of this Chapter the Apostle doth further incite them to constancy and perseverance by a relation of his Ministerial carriage to ver 13. and of the success of his Ministry among them to ver 17. which he doth summarily propone viz. that his entrance unto them was not in vain ver 1. which he proveth 1. From his holy boldness to Preach among them notwithstanding great apparent hazard ver 2. Secondly from the sincerity both of his doctrine and of his own heart in preaching it ver 3. which latter he doth further clear first from his great aim to please God ver 4. Secondly by clearing himself of three vices opposite to sincerity to wit flattery and covetousness ver 5. and affectation even of that glory which was otherwayes due unto him ver 6. And thirdly by shewing he was of a meek and amiable deportment among them as of a nurse to her children ver 7. which he proveth first from that ardent desire he had to do and suffer the utmost for their spiritual nourishment and this only from love to them v. 8. Secondly from his labouring unto weariness to prevent their burthen and expence ver 9. Thirdly from his Christian example which did shine before them ver 10. chiefly in the duties of his particular calling ver 11 12. After this he relates the great success his Ministry had among them ver 13. evidenced by their constancy in suffering ver 14. and hence doth take occasion to set forth the Jews their Godless persecutions in their vilest colours ver 15 16. In the second part of the Chapter he doth further pursue his main scope by convincing them of his intimate affection to them while he excuseth his long absence from them first from his earnest desire and purpose he had to see them ver 17. Secondly from his reiterated enterprize to fulfil his purpose wherein Satan had hindered him ver 18. The reason of which his desire and enterprize was that high esteem he had of them and accession of glory he looked for at the great day as a fair reward of his pains among them ver 19 20. Ver. 1. FOr your selves brethren know our entrance in unto you that it was not in vain The Apostle being in order to the further incitement of these Thessalonians unto constancy in the doctrine received to put them in mind of the dignity of his Ministry and of his own sincerity in the discharge of it among them doth here propone a brief sum of all he hath to say to that purpose to wit that his entrance in unto them that is his undertaking of that employment to Preach the Gospel among them and his carriage in that employment
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
or buy it Rom. 6. 23. for the word in the original rendered how ye ought to walk doth signifie how ye must of necessity walk 6. That a man may walk as a Christian and so as to please the Lord he must take the revealed will of God delivered by his Prophets and Apostles and committed by them to sacred writ for his guide both in the matter and manner of his walk for Paul teacheth so much while he saith that as ye have received of us how ye ought to walk and to please God so ye should abound now what they had received of him to this purpose by his Preaching he doth here commit the summ of it to writing 7. Whatever be a mans walk and conversation for matter or otherwise for manner yet he walks not as a Christian nor so as he can have any real or solid comfort in his walk except he sincerely endeavour to please the Lord by doing what he doth as service to him Eph. 6. 6 7. for Paul makes their endeavour to please God a ne-necessary ingredient in a Christian walk while he saith how ye ought to walk and to please God 8. There is not a rest or stand allowed of God to any in the way of grace but when much is attained we ought still forgetting those things which are behind Phil. 3. 13. enlarge our desires and bend our endeavour after more and yet after more seeing there is still more to be had Phil. 3. 13. and the Lord alloweth our desires after grace to be insatiable and boundless Joh. 16. 23 24. though as to our other enjoyments he would have them bounded by his allowance Heb. 13. 5. for Paul supposing they had already grace and a great measure of it doth nevertheless exhort them to abound more and more Ver. 2. For ye know what commandments we gave you by the Lord Jesus Here is a reason to inforce the exhortation 1. The thing required by him now was nothing else but what he had enjoyned them formerly 2. Those directions he gave them were not his own but the Lord Christs in whose name and authority he as Christs Lyon-herauld had proclaimed them for the Greek word signifieth such a commandment as is published by one in the name and authority of another and so much also is expressed while he saith by the Lord Jesus or in his name Lastly they did know and were sufficiently convinced both that he had given those commandments and that they were not his but Christs Doct. 1. As Ministers ought not to forbear the frequent repetition of one and the same truths until they obtain from people their due acceptance though still with some delectable variety in some circumstances of their delivery lest otherwise they become loathed of the hearers So the more that a duty is inculcate we are the more obliged to take notice of it and will have the more of guilt if we neglect and slight it for Paul presseth obedience to the former exhortation from this that he had frequently pressed it before as well as now for ye know what commandments we gave you 2. As the Lords Ministers ought to deliver nothing for a rule of faith or manners unto their hearers but what they have a warrant for from Christ for they are but Ministers of Christ and publishers of his will to his people and not Lords of their faith 2 Cor. 1. 24. So the Lords people should receive nothing of their hand but that for which they can produce such a warrant for the injunctions which Paul gave them and they were to receive from him were only such the commandments which he gave them by the Lord Jesus 3. The more we know our duty and are convinced of a tye laid on by God himself to walk in it the greater should be our care to make conscience of it otherwise our knowledge will be our condemnation Joh. 3. 19. and we see sin without all cloak or excuse Joh. 15. 22. for the strength of this present argument lyeth in their knowledge for ye know what commandments we gave you by the Lord Jesus Ver. 3. For this is the will of God even your sanctification that ye should abstain from fornication In this verse he doth first declare what that is wherein he did exhort them to abound v. 1. to wit sanctification which being taken as it is our duty is a serious and constant endeavour after a full and through conformity of the whole man both outward and inward Jam. 4. 8. to what the Lord requireth in his word And he addeth also a new argument to enforce the exhortation so explained to wit It is Gods will or the thing which he requireth as well-pleasing unto him Next being to press upon them some particular branches of sanctification he begins with chastity In pressing whereof he first exhorts them to abstain from the contrary vice to wit fornication which is to be taken here generally as extended to all filthiness and uncleanness contrary to chastity and thus it comprehends adultery Matth. 5. 32. yea and incest 1 Cor. 5. 1. Doct. 1. This may sufficiently commend a duty and set us upon the practice of it that it is willed and commanded of God what ever otherwise be the reluctancy and vain debatings of flesh and blood against it Gal. 1. 16. It holdeth good in his commands alone they are not to be disputed but obeyed and his will to be simply followed without further enquiry in the grounds and reasons of it except where those are held forth unto us by the Lord himself for he holds out the Lords will as a sufficient reason to press the present exhortation for this is the will of God saith he 2. The duties of sanctification are no less willed and enjoyned by God to believers than the exercise of faith it self faith in Christ doth not loose the tye of the command and will of God binding us to duty for writing to believers he saith This is the will of God even your sanctification 3. A Ministers wisdom should lead him in pressing holiness not to rest upon generals but to condescend upon such particulars of sin and duty by disswading from the one and inciting to the other the omission or commission whereof is most common among the people of his charge for so doth Paul having pressed sanctification in the general he descends unto some particular duties and such doubtless as the present condition of that people did give him the occasion to pitch upon beyond others That ye abstain from fornication saith he 4. As sanctification includeth not only the practice of duty but also the mortification of and abstinence from sin so there are no sins that an holy heart will scare more at and strive to mortifie than those to which his fleshly appetite would enslave him such sins being not only insnaring when given way to Eccles. 7. 26. because most delightsome but also most inconsistent with at least most destructive of the work of
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
within the compass of his duty So that he condemneth not a charitable minding of the affairs of others when we are called to it Phil. 2. 4. but only a restless intermedling with such things as concern us not 2. That he work with his own hands whereby he enjoyneth industry and painfulness in our callings and what he speaketh of the hands must be taken figuratively for any member of the body or faculty of the mind which men make chief use of in any lawful calling which last piece of the duty chiefly is enforced first from his own Apostolick authority who had so enjoyned when he was with them See 2 Thes. 3. 16. Doct. 1. There is not any one thing more inconsistent with the grace of brotherly love and with the exercise of that grace than a turbulent spirit who must have some medling hand in every thing wherein he is concerned least and doth sinfully neglect those other things wherein by vertue of his station he is concerned most for so much is implyed while the Apostle presseth the exercise of a quiet spirit in opposition to that turbulent medling humour immediately after brotherly love as an help unto it And that ye study to be quiet saith he 2. As a mans greatest honour doth stand in the exercise of Christian vertues and more especially in a Christian peaceable and sober deportment flowing from a meek and quiet spirit which is a choice piece of that ornament wherewith Christians should be adorned 1 Pet. 3. 4. So this calm and peaceable frame of a quiet spirit will be found not easily nor without the ut-most of our serious endeavours attainable if we consider not only how great an enemy Satan iâ— to this as to all other graces Ephes. 4. 26 27. but also how corruptly all men are by nature principled to think this truly Christian honour but their shame and a living and dying in obscurity and disgrace Judg. 9. 1 2. and that those are only honourable who by winding themselves into all businesses are admired or feared or depended upon by all 1 Sam. 15. 1 2 3 4 5. for as it was said in the exposition the word rendred study signifieth to contend with such eagerness as ambitious men do for honour which implyeth both that this quiet frame of spirit should be looked upon as our honour and not attainable if not eagerly sought after And that ye study to be quiet saith he 3. This Christian frame of a meek and quiet spirit with a calm and peaceable deportment flowing from it is a far other thing than a love to live in sluggish ease and to eschew even the necessary trouble which God doth sometimes call us to encounter in the way of duty for such a base desire of sluggish ease is here opposed to it while he prescribeth as an help for attaining this quiet frame of spirit that we do our own business and work with our own hands 4. As those polypragmatick spirits and busie-bodies who do importunately ingyre themselves upon the affairs of others and can suffer nothing neither of publick or private concernment to pass them except they intermeddle with it either as umpires or parties or as some one way or other concerned in it As those I say do create much trouble and strife both to themselves and others So a choice preservative of peace and quietness in publick societies and in mens own spirits is that every man being content with the station wherein he is set 1 Cor. 7. 20 21. do busie himself with those things only to which he is called by God as knowing that the best things done with best intention if without a calling to them are displeasing to the Lord 2 Sam. 6. 7. for Paul doth teach both those while he enjoyneth as a help for attaining this quiet and peaceable frame of spirit that every man meddle with those things and those only which come within the compass of his duty And to do your own business saith he 5. As most busie medlers with the affairs of others are usually greatest neglectets of their own So lazie idleness and sloath in those things of a mans own concernment do usually drive him to straits and from that to employ his wits how he may one way or other prey upon other mens estates for his own subsistence and thereby disturb both his own peace and the peace of others for while he enjoyneth diligence and industry in a mans own calling as an help to attain this quiet and peaceable frame of spirit he implyeth that contrary sloth doth usually drive men to busie medling and to disturb both themselves and others And to work with your own hands saith he 6. As the Lord alloweth none to live idle but will have all to employ the wit and strength which he hath given them in some one lawful calling or other wherein they may promote the good either of Church Family or Common-wealth Eph. 4. 28. So painfulness and industry in our own callings is a singular help to stop our ears from being taken with the alluring sound of many inchanting tentations and of those in particular which would allure us to meddle with the affairs of others to their prejudice and to employ our wit in raising stirs and divisions among Societies for our own advantage we should find so much of work what from one thing what from another at home as should make us loath to go abroad except when we are called and pressed to it for as an help to attain a quiet and peaceable fame of spirit he enjoyneth every one to work with their own hands 7. It is the duty of Ministers to press upon people not only the practice of Religious duties but also diligence and painfulness in the duties of every mans particular calling And so to press the former as under a pretext of zeal and diligence in those he do not make way for or connive at negligence in the latter for Paul doth so not only here but also shews he had done it formerly Work with your own hands as we commanded you saith he 8. The word Preached doth not presently evanish when spoken by Ministers but stands as a constant rule for all time coming though never so long after binding the consciences of those who heard it to walk by it as they would not be judged for their disobedience to it And therefore the word when Preached should be carefully laid up in the hearts of hearers for that end for Paul sheweth that the word which he had preached to them when he was with them was binding to them yet As I commanded you saith he Ver. 12. That ye may walk honestly toward them that are without and that ye may have lack of nothing Here are other two arguments for pressing industry and painfulness in their calling first hereby they should walk honestly and in a seemly decency in the eyes of those who were without or of unconverted Pagans so called 1 Cor. 5. 12. as being without
exercise of watchfulness and sobriety with the right use-making of the Christian armour in this spiritual combate let us be sober putting on the breast-plate of faith saith he 3. As the malice of Satan our great adversary in this spiritual conflict Ephes. 6. 12. doth bend it self most to strike at and destroy those things wherein the life and being of a Christian as a Christian doth most consist such as his interest in Christ right to Heaven his knowledge of those plyable inclination to duty his spiritual sense and motion So the care of a Christian should run most to provide a sufficient guard for those even the constant exercise of those three graces mentioned in the text for he alludes to souldiers whose great care is to guard their breast where the heart the first fountain of life is with a breast-plate and their head the original â—f sense and motion with an helmet putting on the breast-plate of faith and love and for an helmet the hope of salvation 4. The grace of â—aith is a most necessary piece of the spiritual armour and almost of universal use to defend the Christian souldier in this spiritual conflict for therefore doth Paul make it answer to two parts of the bodily armour the shield Eph. 6. 16. and the breast-plate here putting on the breast-plate of faith 5. The exercise of love to God and our neighbour must needs be joyned with faith otherwise faith doth prove but an useless breast-plate and of no force to secure the vital parts of a Christian in this spiritual conflict for Paul conjoynes them to make up the breast-plate putting on the breast-plate of faith and love saith he 6. The believing souldier will not alwayes meet with present performance of the good things promised upon his closing with the promise by faith but often the Lord for wise reasons doth exercise him with long delayes Heb. 11. 13. and sometimes with contrary appearances to sense Gen. 15. 4 5. with 18. 1. which Satan doth improve as subtle Engines to batter down and pierce his breast-plate of faith as a thing irrational groundless contrary to sense and which will never attain the promised blessings Gen. 18. 11 12. for if it were not thus there should be no need of the helmet of hope as an additional part of this spiritual armour to strengthen the breast-plate of faith under delayed performance And for an helmet the hope of salvation saith he Ver. 9. For God hath not appointed us to wrath but to obtain salvation by our Lord Jesus Christ. He doth here both more genâ—rally inforce the preceeding exhortation to the exercise of watchfulness and sobriety and to arme themselves with the forementioned graces for a spiritual combat from Gods decree of bringing the elect to eternal life not without but in the practice of holy duties 2 Thes. 2. 13. and also he seemeth more particularly to give them some incouragements to exercise their hope of salvation mentioned v. 8. from the certainty of salvation hoped for whereof he giveth two grounds first Gods eternal decree whereby he had appointed or ordained and predestinated them as the word is rendred Act. 13. 47. 1 Pet. 2. 8. not to eternal wrath and destruction but to obtain salvation The word rendred obtain signifieth to purchase or to do much about a thing to obtain it which purchasing is here ascribed not to themselves Tit. 3. 5. but to Jesus Christ Act. 20. 28. and this is here given as the second prop of a Christians hope upon which the certainty of the elects salvation depends even that salvation which was ordained for them in the decree is purchased and obtained by Christ. Doct. 1. The certainty of salvation either in it self or to us is so far from being in its own nature a pillow to foster security or carnal ease that it 's a strong incitement to duty and to charge through all difficulties with courage which we may be assaulted with in our Christian course yea nothing weakeneth the hands of a Christian Souldier more than diffidence and distrust of success for he holds forth the certainty of their salvation as an incitement to the forementioned duties and more especially to kyth themselves valorous souldiers in this spiritual conflict for God hath not appointed us to wrath saith he 2. As the elect may attain to know assuredly that they are elected see upon Eph. 1. 4. doct 2. So neither the decree of election nor their most certain perswasion of the same do of their own nature render them secure or remiss in duty but rather doth strongly incline and incite them to the exercise of sobriety and watchfulness and of all other graces seeing this is the way resolved upon by God for bringing the eternal decree of election to an accomplishment 2 Thes. 2. 13. for he mentions the decree of his and their election as both certain in it self and also known to him and some among them as a strong incitement to the exercise of all the forementioned vertues for God hath not appointed us to wrath 3. So great and insuperable are those difficulties which stand in the way of the salvation even of believers Act. 14. 22. so strong so numerous and so terrible are their spiritual adversaries Eph. 6. 12. so little is there of strength in themselves to oppose the meanest of them 2 Cor. 3. 5. and so improbable is it by reason of all those that ever such as they shall be saved That they must look above themselves and draw the ground of their hope for salvation from God and from Christ otherwise there can be no sure foundation for their hope to rest on for the Apostle here while he intends to give grounds for their hope of salvation mentioned v. 8. doth mention only Gods decree and the mediators purchase for God hath appointed us to obtain salvation by Jesus Christ. 4. As God hath not slightly proposed but peremptorily decreed fore-ordained and appointed from all eternity Eph. 1. 4. the salvation of the elect and condescended in that his eternal decree upon the very particular persons whom he intended to save Phil. 4 3. So there are others whom he intended not to save but to condemn and adjudge to undergo his everlasting wrath See this latter decree further cleared upon Eph. 1. 4. doct 4. for he saith God hath appointed them to salvation and not to wrath implying that he had appointed others to wrath though not them 5. Though the decree of election to salvation be peremptory and absolute so as to exclude all possibility of its not obtaining the end proposed Matth. 24. 24. yet not so as to exclude all means on Christs part for obtaining or on our part for attaining Heb. 12. 14. that salvation to which the elect are ordained seeing he hath in that same decree appointed to bring about their salvation by such and such means 2 Thes. 2. 13. for God hath appointed us to obtain salvation saith he not without means but by
not from meer custome force of civil laws regard to their own credit or for gaining of their Ministers favour or any thing of that kind otherwise neither will their duty be pleasantly done nor acceptable to God when it is done for therefore doth he enjoyn it as the first piece of peoples duty to their Ministers and the foundation of all the rest to know and acknowledge them for such to whom they ought in conscience discharge those duties And we beseech you brethren to know them which labour among you 4. One great and main cause of peoples backwardness to do duty unto their Ministers and of disrespect both to their persons and function is their ignorance and not serious perpending the weight and wearisome toyle of their labour the dignity of their office together with the usefulness and necessity of their work among them for therefore doth Paul describe the Ministry from the dignity of their office the toilsomness of their labour and the usefulness of their work to the people as so many motives unto people to discharge that duty which they owe them Which labour among you and are over you and admonish you and v. 13. for their works sake 5. The wisdom of God hath so contrived Scripture that frequently in one word and sentence it doth comprize a variety of distinct purposes for here with one breath he teacheth both people their duty and Ministers their duty and maketh the latter an argument to inforce the former Know them saith he which labour among you and are over you c. 6. The Lord Christ hath appointed the Ordinance of Church-government in his house distinct from and in things proper to it independent upon the Civil Magistrate to be managed by Church-guides Ministers and Elders in their Ecclesiastick Courts and Judicatories 1 Cor. 5. 4. for the word rendred over you doth properly and usually signifie a power of Jurisdiction and Government and the expression in the Lord doth distinguish this Government from the Civil and are over you in the Lord saith he 7. The power of Church-government and the exercise of it is not by any appointment of Christs astâ—icted to any one Minister or person whomsoever having power of authority and Jurisdiction above the rest neither doth it belong to the body and community of Church-members but to all the Ministers and Church-guides in common for he speaketh here of them all and only of them they are over you in the Lord. 8. The Lords Ministers ought so to go about one part of their Ministerial function as not to neglect another They must so Preach as not to neglect the exercise of discipline and so exercise discipline as not to neglect to labour in the word and doctrine for saith he they labour among you and are over you in the Lord. 9. So necessary and useful is the exercise of discipline by Church-guides to the Church of Christ for keeping the ordinances pure Rev. 2. 2. and the Lords people free from the infection of contagious sins 1 Cor. 5. 6. for reclaiming and gaining of scandalous offenders to repentance 1 Tim. 1. 20. and for ordering all the affairs of Christs house 1 Cor. 14. 48. none of which ends can be attained so well and effectually as by the mean appointed thereto by Christ himself that the Lords people should be so far from reluctancy to lay their necks under this piece of Christs easie yoâ—k that they ought to acknowledge respect love and discharge all other duties unto their Ministers and Church-guides upon this very account of their exercising discipline as well as of their labouring in the word and doctrine for to incite people to their duty to Ministers he describes them not only from this that they laboured among them but also were over them in the Lord. 10. Whatever other thing is requisite in a Minister yet this one thing is necessary and may not be wanting some measure of skill and dexterity to admonish the Lords people of their duty by clearing up to their minds the equity of it and producing some pertinent motives for bringing them to a good liking with it for his expressing only this one particular piece of their work doth imply that it is a chief one and that some competency of abilities for it must not be wanting and admonish you saith he Ver. 13. And to esteem them very highly in love for their works sake and be at peace among your selves The Apostle in this verse doth first press a second head of duty flowing from the former which people owe to their Ministers to wit that they should esteem them very highly or superaboundantly as the word doth signifie whereby he points at that inward reverence and respect to their persons and office due to them to be testified in their speech Matth. 12. 34. and other behaviour Pâ—il 2. 29. which he shews should be accompanied with love to them a love without doubt which ought to kyth in its effects Gal. 4. 15. Secondly he gives a reason or motive unto all the fore-mentioned duties to wit for the work of their Pastoral function that Ministers might be encouraged in it Heb. 13. 17. and because it is an excellent work in it self 1 Tim. 3. 1. and most necessary and advantageous to the Lords people 1 Tim. 4. 16. Thirdly he presseth another branch of sanctification relating unto all to wit the study of keeping Christian peace and concord among themselves and especially with their Ministers lest by any means Satan might stir up strife and prejudice among them to make the labours of their Ministers unprofitable Doct. 1. The great thing which Ministers should press in relation to themselves upon people and which people should endeavour toward their Ministers is to have their hearts possessed with an affectionate and good esteem of their persons and office as that which will bring with it the hearty and willing performance of all other duties which they owe unto them for he thinks it sufficient to press this esteem flowing from love as knowing that this being attained all the rest would follow And to esteem them very highly in love 2. This high esteem which is due from people unto their Minister as it must flow from love to his person for his works sake So it must manifest it self in kindness and beneficence in a seemly behaviour toward him in hoping the best of him in bearing with his humane frailties in not publishing of them in not receiving misreports or taking up groundless jealousies against him and in such other fruits of love and charity as are mentioned 1 Cor. 13. 4 5 6 7. For he saith esteem them very highly in love 3. As it is not sufficient we do what is right and commanded except it flow from right and allowed motives So whatever a Minister be otherwise for birth for personage for riches for other natural endowments it ought to be a sufficient motive and inducement to gain him esteem and respect that the
betwixt him and the people as that no expressions of his love nor insinuations of his for that end do tend much less be intended to divide the Lords people among themselves of purpose to make both or any of the dissentient parties more devoted and strictly tyed unto him but must endeavour that the same spirit of love which breatheth in him may breath in all the Lords people toward one another for he doth so express his affection unto them that he willeth them to express as it were the same affection towards one another while he saith Greet all the brethren with an holy kiss 4. As it is not sufficient for Christians to carry inward good will and affection one to another but necessary sometimes that inward love be made evident by some outward expressions and testimonies of the same So the Lords people ought not to scruple at or upon groundless scruples to abstain from any decent and innocent expression of love and affection which is ordinarily used in the times and places where they live Singularity in such things is not Religion neither is scrupulosity about them any point of tenderness for he bids them express their affection by that which was the usual sign and testimony thereof at those times Greet all the brethren with an holy kiss But 5. Even those external testimonies of love and respect may not be complemental or used only as a piece of a mans good breeding or civility much less as an engine to ensnare the party towards whom they are used unto a false belief that he is affected and loved where he is not Luke 22. 48. but they ought to be sincere and free from any base and sinful ingredient of that kind So that even in external duties of common civility we are bound to exercise some one or other Christian and holy vertue for therefore doth he require that their affection be made evident by an holy kiss or a kiss sanctified and made holy by the grace of sincere affection which is expressed by it and from which it doth flow Greet all the brethren with an holy kiss Ver. 27. I charge you by the Lord that this Epistle be read unto all the holy brethren The third recommendation is chiefly pressed upon their Ministers and Church-guides to whom it seemeth this Epistle was sent immediately to be communicate unto the rest Those he chargeth by the Lord or as the word implyeth and signifieth see 1 Sam. 14. 24. Matth. 26. 63. he adjureth them as they would eschew the wrath and vengeance of the Lord Christ so they would not keep up this Epistle unto themselves but cause it to come to and be plainly read in the hearing of all the brethren or Church-members whom he calleth holy See upon Phil. 1. v. 1. doct 5. Hence Learn 1. To debar and exclude the Lords people from acquainting themselves with Scripture either by reading it themselves or hearing it read by others is a most grievous sin obliging the person or persons guilty to undergo the stroke of Gods eternal wrath vengeance And therefore not only should Scripture be translated unto the native language of every Nation where Christ hath a Church that people may read it and hear it and be acquainted with it But also the Lords people themselves ought diligently to improve what helps of that kind are afforded for bringing them to intimate acquaintance with the mind of God revealed in Scripture and look upon their so doing as a duty of greatest importance and weight for Paul doth charge or adjure them with denunciation of Gods heavy vengeance in case they should not cause read this Epistle to all the holy brethren adjurations of which sort are not to be used but when duties of weight are charged Now what Paul doth charge here about this Epistle was doubtless his mind in relation to other Scriptures seeing there is nothing peculiar to this Epistle for which the Lords people should be made acquainted with it that may not be said of other Scriptures also Besides that the Apostle doth elsewhere express himself much to the same purpose of some others of his Epistles Col. 4. 16. and of all Scripture indefinitely Col. 3. 16. Doct. 2. It concerneth Ministers and Church-guides especially to see to it carefully that the Lords people of their charge be acquainted with Scripture and in order to this end to incite them to read it in secret Col. 3. 16. to have it read in their families Deut. 6. 9. as also to labour upon those who have power and whom it concerneth that Children and young ones of both Sexes be trained up at Schools at least so far as they may be able to read the Lords word distinctly in their own native language for this charge is given to the Church-guides I charge you by the Lord that this Epistle be read unto all the holy brethren saith he 3. That Scripture be publickly read to the Lords people assembled together for his worship even though it be not presently exponed and applyed by the Minister is so far from being a part of wil-worship that it should seem from this place to have some stamp of divine authority put upon it as upon an ordinance useful in its own place as for several other ends so especially for acquainting the Lords people with the language of the Holy Ghost speaking in Scripture and with the History of the Bible a great part whereof otherwise some may possibly never so much as once hear with their ears though they live to many years for he chargeth them not only to incite the Lords people to read this Epistle themselves and apart but that it be read unto all the holy brethren to wit as it seemeth being assembled together Ver. 28. The grace of our Lord Jesus Christ be with you Amen He concludeth the Epistle lastly by his usual and confident farewel-wish for our Lord Jesus Christ his grace or favour as the fountain and all good things as streams flowing from it to be conveyed to them and continued with them Besides what is already observed upon the like farewel-wish in the close of the four former Epistles Hence Learn So inexhaustible is the fountain of Gods free grace and favour and so copious are the streams of all spiritual blessings flowing from it that no such measure either of the one or the other can be attained by any but more may be had more is allowed and more and more is daily to be sought and thirsted after for though real believers among them had received already a great measure of Gods grace and favour in its sense and in its effects yet he wishes unto them not only the continuance of what they had but some further degree to be added as more of it while he saith The grace of our Lord Jesus Christ be with you all Amen POSTSCRIPT The first Epistle unto the Thessalonians was written from Athens Seeing this Epistle is written in the name also of Timotheus and
they had grown exceedingly and gone far beyond what themselves then were as appears from 1 Thes. 1. 3. where he only mentioneth their graces simply without any commendation to them for their growth but now he shews their faith had grown exceedingly And therefore is it that he gives thanks to God for them here and glorieth of them before the Churches v. 4. even because saith he your faith groweth exceedingly and your charity aboundeth 9. As the saving graces of faith and love admit of degrees and do not come to their height and perfection at the first So they increase and decrease grow and fade together in so far as faith being the cause of love Gal. 5 6. and love an evidence of faith 1 Joh. 3. 14. the vigor and decay of the one cannot choose but have some answerable influence upon the other for Paul sheweth they both did grow proportionably and together your faith saith he groweth exceedingly and your charity aboundeth 10. It is a sweet ingredient for comfort and encouragement to an afflicted suffering Church when Satan prevaileth not to make a wedge of their afflicted case or of any other thing to rent them asunder neither in opinion affection or practice but the more they are heated and persecuted by men the more do they cleave in love and affection flowing from faith one to another And it must of necessity prove a most uncomfortable addition to all their sufferings when it is otherwayes for Paul doth mention their abounding in love towards each other flowing from faith as that which might and doubtless did sweeten all their sufferings and yield them matter of comfort under them because saith he your faith and charity towards each other aboundeth 11. Our Judgement of the inward gracious estate of others ought to be swayed and ruled with charity which though it be not blind in passing judgement contrary to seen and pregnant evidences Titus 3. 16. yet it is not too suspicious where there is not clear ground 1 Cor. 13 5. and hopeth the best in things which are uncertain 1 Cor. 13 .7 for so did Paul being now at a distance from them and being informed of their estate by the favourable reports of those who came from them he doth without any further anxious enquiry judge of them all and every one of them without exception of any as truly gracious and abounding in charity towards all which he could not have done except he had in charity construed some known escapes among them to the better The charity of every one of you all towards each other aboundeth saith he Ver. 4. So that we our selves glory in you in the Churches of God for your patience and faith in all your persecutions and tribulations that ye endure Here is the second thing whereby his high esteem of them was testified which followed upon their forementioned abundant growth It weighed so with him that he himself a man of a sober discerning spirit far from flattery was constrained to glory of them that is to speak with a kind of holy boasting as the word taken in a good sense doth signifie to the recommendation of the grace of God wrought in them by Gods blessing upon his Ministry and to propound them to those other Churches of God among whom he gloried of them for a pattern to be imitated by them So that his gloriation and boasting was not in the flesh or in men which is forbidden Phil. 3. 3. 1 Cor. 3. 21. but in the Lord for it was not for things carnal but spiritual to wit their faith and patience the praise whereof he hath first ascribed unto God v. 3. and though some commendation did hereby accrease unto himself as to the Lords instrument for good to them 1 Cor. 9. 1. yet his great design herein is not to hunt after applause unto himself Gal. 1. 10. but to commend the Lord who had wrought by him 1 Cor. 15. 10. and to excite others to the imitation of those praise-worthy graces which were eminent in this Church 2 Cor. 8. v. 1 2 3. with 8. Now the matter of his boasting was as he himself doth next express first their patience or praise-worthy perseverance under the yoak of duty with the endurance of the cross for the word in the original implyeth both perseverance and endurance Next their faith or the exercise of that grace in all its branches under greatest difficulties both which graces are commended from the great opposition by which they were assaulted in their exercise what from multiplyed persecutions that is afflictions from men for righteousness sake Matth. 5. 10. and what from multiplyed tribulations that is any affliction whatsoever whether immediately or mediately from God all which they did with patience and confidence endure the word signifieth willingly to endure and suffer Matth. 17. 17. 1 Cor. 4. 12. Doct. 1. Though Christians should not be proud of any applause or esteem they have nor seek to have their graces made known for gaining esteem to themselves except it be in subserviency to the praise of God see upon Gal. 6. v. 4. doct 5. yet they ought to look upon it as an encouraging mercy when their name is savoury for good and their graces made known among the Lords people in so far as they themselves are thereby ingaged to walk answerably to their name 2 Cor. 9. 2. with 4. and are in better capacity to do good in their station unto those with whom their name is pretious 2 Cor. 8. 18 19. and God doth thereby get the more of praise for his goodness to them from many 2 Cor. 1. 11. and others also are incited to glorifie God by their example Matth. 5. 16. For in order to their encouragement and comfort he shews that their graces were made known by him to other Churches and they esteemed of for them accordingly while he saith So that we our selves glory in you in the Churches of God 2. Though we ought to endeavour so far as is possible to have our names savoury for good unto all 1 Pet. 2. 12. yet those among men unto whom we should study to approve our selves most and to carry a deserved commendation from are the sober and judicious Godly who hate dissimulation and flattery And whatever be our esteem with or commendation from fawning flatterers or the weak unsolid though otherwise pious discerners it can afford but small encouragement and comfort if those others have bad thoughts of us or stand by as neutrals for the encouragement propounded to them doth stand in this that Paul and his associates who were more eminently gracious did think so well of them So that we our selves glory in you saith he 3. A Ministers boasting and gloriation as to his flock and charge should not be in their multitude riches greatness or civilities towards himself nor yet simply in their high esteem of him for his abilities and graces but in the success of his pains among them and in the saving
as the very truth of God with a firm assent and without all contrary doubt so that some of them being given over to the power of delusion will choose to dye for it at least to suffer loss of goods before they recede from it Even as it is here foretold of Antichrists followers that God shall send them strong delusion that they should believe a lye Eleventhly Many of the Popes deluded followers have their consciences so seared that they rest their souls upon the faith of Popish errours draw a kind of comfort and satisfaction from them and have an infinite delight in the most â—ond and foolish of all their superstitious performances as thinking they thereby do God good service Even as it is here foretold of Antichrists followers that they should have pleasure in unrighteousness or erroneous and unrighteous doctrine And now to shut up this second part of the Chapter I may confidently resume the former assertion as a clear conclusion from what is already said that seeing all the characters of the man of sin here described are verified in the Pope of Rome ever since he usurped the fulness of power in all causes both humane and Divine which he hath now for a longâ—time exercised therefore he hath been and yet is that man of sin that child of perdition and the very Antichrist who is here described Ver. 13. But we are bound to give thanks alway to God for you brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the spirit and belief of the truth The Apostle in the third part of the Chapter doth comfort and confirm those believing Thessalonians and in them all sincere believers through all Ages against the terrour of the forementioned dreadful Prophecy and this three wayes The first which is propounded by way of thanksgiving to God see chap. 1. 3. is the certainty of their salvation grounded upon Gods decree of their election whereby he had chosen them passing by others as the word implyeth to the enjoying of salvation or perfect blessedness in Heaven 1 Pet. 1. 2 4. which decree of election is described from several things which do all of them conduce to their confirmation and establishment 1. From the cause moving God to it implyed in the word beloved It was nothing without himself see upon Eph. 1. 4. doct 7. but his love to them which made him choose them 2. From its antiquity It was from the beginning or from eternity as he explains himself Eph. 1. 4. 3. From the means through which it is brought to execution first sanctification wrought in them by the spirit of God mentioned before faith though it be a fruit of faith Act. 15. 9. because it doth first appear to us James 2 18. See what this sanctification is upon 1 Thes. 4. 3 2. Belief and faith see what this grace is 1 Thes. 1. v. 3. called belief of the truth because it hath respect unto and relyeth upon the truth chiefly of the Gospel Mark 1. 15. in which Christ is offered 1 Tim. 3. 16. Doct. 1. As the truly Godly beloved of God do most suspect their own strength and are most afraid of their own weakness upon hearing of approaching tryals when the unrenewed fool rageth and is confident Prov. 14. 16. So it is the duty of Christs Ministers to provide the Lords people with suitable and seasonable grounds of consolation from the word of truth to underprop them lest their suspicions and fears do end in heartless fainting and discouragement for Paul foreseeing that the Godly would be most afraid at the terrour of the former Prophecy doth set himself to comfort and confirm them But we are bound c. 2. It is the duty of those who have obtained mercy from the Lord so to look upon the dreadful Judgements Spiritual or Temporal which are inflicted by God upon others as that they may therein read and thankfully acknowledge their own obligation unto the Lord who dealeth otherwayes with them for Paul being to mention the preservation of those believing Thessalonians from the dreadful judgements formerly spoken of will not do it but by way of thanksgiving to God that therein they may see their own duty But we are bound to give thanks to God alway for you 3. The more of sanctifying grace and of other testimonies of Gods special love is bestowed upon a people the greater obligation is thereby laid upon their faithful Pastors to bless the Lord on their behalf for Paul seeth himself bound to give thanks to God because God had chosen them c. See more upon this ground chap. 1. 3. But 4. The more a man is beloved of God he will be the more afraid of Antichrists apostasie and may the more confidently expect that he shall be preserved from it for they were beloved whom Paul suppones here to be most afraid and whom he here confirms and partly from this that they were beloved of the Lord. 5. As the elect are above the peril of total and final apostasie So the ground and reason of their preservation from it is not in themselves in the strength or firmness of their resolutions but in the Lords unchangeable decree whereby he hath chosen them to eternal life This is that foundation of the Lord which standeth sure 2 Tim. 2. 19. and therefore they cannot so fall as to perish for he confirms them against the fears of falling away from their election Because God hath from the beginning chosen you to salvation 6. It is the Lords allowance that the Godly elect should study to make their election sure and attain to the assurance of it as that which proveth a powerful preservative as against other sins 2 Pet. 1. 10. so chiefly against Antichristian errours for if they do not attain to the knowledge of their election how can they draw comfort and matter of confirmation from it as the Lord alloweth them to do here because God hath from the beginning chosen you to salvation 7. As Gods decree of election before time is accompanied with the fruits of saving grace in the elect begotten in them by the spirit of God in time So it is neither possible nor yet needful for attaining the knowledge of our election to dive into the depth of Gods eternal decree about us at the first step but we are to search and try if those fruits and effects of Gods electing love be yet wrought in us and from these conclude that we are elected for the Apostle speaks of faith and sanctification as the fruits of election by which and by effectual calling mentioned v. 14. a man may gather he is elected he hath chosen us through sanctification and belief 8. As the Lord will infallibly bestow salvation upon the elect because he hath chosen them to it and the counsel of the Lord must stand Prov. 19. 21. So he bestoweth salvation upon none who are destitute of faith and sanctification the means
thence for pressing this duty upon themselves for ye your selves know how ye ought to follow us 2. As all who know their duty do not walk according to it but too too many do live in the practice of those evils for which their heart their light and conscience doth condemn them So sins done against knowledge have in them a singular weight and aggravation beyond sins of ignorance They make the sinner more inexcusable Rom. 2. 1. and his punishment the greater Luk 12. 47. for he aggravateth their sin from this that they knew they should have followed his example and yet did it not for your selves know how ye ought to follow us saith he 3. It aggravateth also our neglect of duty not a little that we not only know our duty but also have a cloud of witnesses and shining examples going before us in the way of our duty whereby all pretence of impossibility to perform our duty is removed seeing men subject to the like infirmities have already practised it for he aggravateth their sin from this that he and his associates had given them an example in the contrary we behaved not our selves disorderly among you 4. It concerneth much the Lords servants who are sent to press the practice of duty upon others so to walk as their life and carriage may hold out a copy of that obedience which they require from the Lords people Hereby their doctrine hath the greater weight Matth. 5. 15 16. and otherwise they are a reproach to the Gospel 1 Sam. 2. 17. and they themselves at least do reap no profiâ— by it 1 Cor. 9. 23. for Paul practised himself what he pressed upon others We behaved not our selves disorderly among you Ver. 8. Neither did we eat any mans bread for nought but wrought with labour and travel night and day that we might not be chargeable to any of you He applyeth what he spoke of his own example in general to the particular wherein they were guilty by shewing he did not eat bread or take his ordinary food in meat and drink as Gen. 3. 19. from any man for nought or without money and price payed for it Where he speaks according to the common opinion of earthly minded men who think whatever maintenance is given to Ministers for their Ministerial labours is bestowed upon them for nought though it be not so Mat. 10. 10. Now the Apostle sheweth that even in their sense he took nothing for nought but that he might be able to sustain himself besides his publick preaching which was his proper employment 1 Cor. 1. 17. he wrought in tent-making Act. 18. 3. even to weariness and after he was wearied as the words labour and travel do imply and that both night and day See upon 1 Thes. 2. 9. and he mentioneth a twofold end proposed to himself why he did so work The first is in this verse That he might not be chargeable or burthensome to any of them He meaneth not as if the maintenance of a Minister should be accounted a burthen by the flock but that some miserable wretches among them would have thought it so Besides it is not improbable that a great part though not all Act. 17. 4. of those who had first received the Gospel in that City were of the poorer sort whom he had no will indeed to burthen Besides what is marked upon a parallel place 1 Thes. 2. 9. doct 3 4 5. concerning 1. A necessity lying upon men of dimitting themselves to the meanest of employments before they want a mean of livelyhood 2. The lawfulness of a Ministers using some handy labour in some cases 3. The groundlesness of the Popish tenet about works of supererrogation observe further hence 1. Circumstances of time place company and such like may make an action become exceeding sinful and abstinence from it a necessary duty at some times the practice whereof is in it self indifferent lawful yea and in some cases necessary for all things being considered it was a necessary duty for Paul not to take bread of those Thessalâ—nians without price though the thing in it self be not simply unlawful Otherwise hospitality and giving of meat for nought could not be commanded Titus 1. 8. nor those ancient love-feasts among Christian friends could be commended as we find they are Jude 12. Neither did we eat any mans bread for nought 2. The Lord doth sometimes call his servants to spend and be spent among a people from whom they do receive or can expect but litâ—le of worldly encouragement that thereby they may have an occasion to make their sincerity in the work of the Lord appear both to their own heart and â—he consciences of others who may evidently see their Ministers are not seeking theirs but them 2 Cor. 12. 14. for Paul did not receive so much encouragement worldly as bread to eat among those Thessalonians Neither did we eat any mans bread for nought 3. It pleases the Lord in deepest wisdom sometimes to measure out a very hard lot in things worldly to his dearest servants and to give but little of earth to those who glorifie him most upon earth and upon whom he intends to bestow a more than ordinary measure of glory in Heaven that none may know by those things whether he be worthy of love or hatred Eccles. 9. 1. for even Paul that elect vessel of the Lord is made to work for a livelyhood with labour and travel night and day 4. Though Ministers are not tyed to follow this example of Pauls here recorded in all particulars because of the great inequality betwixt him and them by reason of his super-eminent gifts and his extraordinay assistance which made it less necessary for him to spend so much of his time in reading and preparation for publick duties as ordinary Ministers must do Besides that some reasons peculiar to this Church and to that of Corinth did oblige him so to walk towards them though he did not find himself so obliged towards others who had not the like reasons However I say that therefore other ordinary Ministers are not tyed to follow his example in all particulars yet they are so far to follow it as to endeavour that the Gospel which they Preach may be as little burthensome and chargeable to people as in them lyeth for this was the thing Paul aimed at that we might not be chargeable unto any of you saith he 5. It is a duty incumbent unto the Lords people to maintain their Ministers in a way creditable to the Gospel even when through reason of poverty their so doing would prove burthensome unto them for he saith not that they ought not to have sustained him because of their poverty only he would not eat their bread for nought that he might not be burthensome unto them and v. 9. he asserts his own power and right to have exacted maintenance from them and consequently they were bound to give it Ver. 9. Not because we have not power but to
make our selves an ensample unto you to follow us Lest the Apostles example had been urged by covetous wretches for a law and rule to the prejudice of other Ministers though not in the same circumstantial case with Paul he doth therefore first assert his power and right to take maintenance from them so that his not exacting it was not because he had not power to demand it Next he mentioneth the second end why he laboured so hard and did not exact his right to wit that he might thereby in his own practice held forth a lively example and copy to be followed by them both in what he had prescribed to them about diligence in some lawful calling seeing he did more than otherwise he needed for their example and encouragement as also in departing somewhat from their right as he had done rather than they should over-burthen their brethren Doct. 1. Though there is nothing more reasonable than that they which wait at the Altar be partakers of the Altar 1 Cor. 9. 3. and that a Minister who spends his time and strength among a people should be maintained by them yet the contrary opinion hath been early hatched and alwayes held on foot by some who look upon the Ministry as an idle calling and that nothing of right belongeth to them who labour in it as due unto them for their works sake Satan hereby taking advantage of the earthly-mindedness of some and heart-enmity to the Gospel in others to starve the Gospel and publick ordinances of Gods worship out of the world when he cannot prevail to drive them away by force for Paul foresaw there would be some so disposed and therefore asserts the right of Ministers to exact maintenance not because we have not power saith he 2. It concerneth therefore the Ministers of Jesus Christ to assert their right both by the Laws of God and men to a competency of worldly maintenance and carefully to guard lest any deed of theirs do weaken their right though not so much from respect to themselves who at least many of them have sufficient parts to employ in any other calling for gaining their livelyhood as well as other men but from respect to the Gospel and the eternal well-being of peoples souls for Paul foreseeing that his example would possibly be alledged by some covetous misers to enervate the Divine right of Ministers to maintenance he doth here assert it Not because we have not power saith he 3. Christian sobriety will teach a man so to speak to the commendation of his own moderation and not exacting the rigour of his right in some cases as that he do not reflect upon others who do not exercise the same moderation as not being called to it because they are not in the same case for Paul doth not reflect upon the practice of other Ministers who not being in the like case with him should exact maintenance while he asserteth both his own and their right to it Not because we have not power saith he 4. Not only Ministers but all and every one are bound to remit somewhat of that which in strictest justice they might exact rather than to over-burthen and break their poor brethren by exacting all their right from them for he holds forth his example in remitting of his right to be followed not only by Ministers but the people also in the like case but to make our selves an ensample unto you to follow us saith he 5. The Lords Ministers should as by all lawful means so especially by the exercise of wise and justifiable moderation in things relating to this present world endeavour to gain that love and respect among the people of their flock whereby they may be the more incited to follow their example in things honest and just especially seeing such is the humour of people as not to trouble themselves much in following their copy except they affect and respect the hand that wrote it for Paul did remit of that which was otherwise his just right to make himself an example unto them to follow him Ver. 10. For even when we were with you this we commanded you that if any man would not work neither should he eat Here is a second reason serving both to dondemn the sin of idleness and their neglect of censuring that sin because their practice herein was not only contrary to his example as is already shewn but also to his doctrine whereby he had commanded and by his Apostolick authority enacted for a standing law that whosoever having otherwayes strength and opportunity will not work that is employ either his body or mind or both in some honest labour for promoting one way or other the good of mankind such a man should not eat that is should not be born with sed or maintained among Christians that so being redacted to straits he may be constrained to betake himself to some honest employment Doct. 1. As the Lords Ministers should press upon people not only practice of religious duties but also painfulness and diligence in some particular calling So it is the duty of the Lords people and of every one in their station to promove obedience to the lawful commands of Christs Ministers both in themselves and in others for Paul doth press upon all to work in some particular calling and to promove obedience to his direction herein by discountenancing such as would not obey while he commandeth that if any would not work neither should he eat 2. As it is the duty of Ministers to give timeous warning against a sin when it beginneth to spread and before it come to a height among a people So the more temeous warning hath been given of the evil that is in any sin the greater is their guilt who notwithstanding contiue in it or do not what they might and should to suppress it for Paul had given order timeously even while he was with them to suppress this sin of idleness and doth hence aggravate their guilt in that they had not done so for even when we were with you this we commanded you 3. It concerneth all men and especially those who are entrusted with the Churches common Charity to employ it wisely and so as to the best of their knowledge they do not thereby furnish fewel to the lusts of any or feâ—d them in their sinful idleness or any other way misapply it to such as are not due objects for the command is given to all men chiefly to the Church-guides that they do not employ their own or the Churches charity to maintain idle vagabonds and wilful loyterers If any would not work neither should he eat 4. It is the Lords allowance that those who do not work not because they will not but either they are not able to work or though they be able and gladly would yet cannot get employment to work I say it is the Lords allowance that such be so far as is possible maintained upon the charity of others especially if they have nothing
doth here give them one further before he give order to pronounce the sentence Now them that are such we command and exhort 5. Such should be a Ministers way of dealing with most obstinate sinners in order to their gaining as that he make known he doth not look upon them as wholly void of all sense of God and goodness and secretly at least insinuate he hath yet some contrary thoughts of them that thereby if it be possible he may quicken any dying principle of conscience any sense of Heaven or Hell of right or wrong and any awe of God which yet may be lurking in them for therefore doth he exhort them by our Lord Jesus Christ implying thereby he did not think they had cast off all respect to him 6. The more a man be busied with his own employments the less will his leisure be to meddle with the affairs of others and consequently will create less trouble either to himself or to those who live beside him for he joyneth those two together a mans working his own work and his quiet abstinence from medling with or troubling others That with quietness they work 7. That the Lord hath established property and dominion of goods See upon Ephes. 4. v. 28. doct 2. which is also clear from this that he speaks of their own bread that is which they have a proper right unto 8. Beside those other wayes of attaining right and property by inheritance Gen. 15. 4. gift 1 Sam. 9. 9. contract or bargain Ruth 4. 9. this is one whatever a man doth purchase by his lawful industry and pâ—ins is properly his own and may be employed by him for his own good and necessary use with Gods allowance for he calls the bread which they should purchase by working with quietness their own bread 9. The Lord doth ordinarily bless a mans conscientious diligence in his lawful calling with such a measure of success as he may have wherewith to sustain himself and be kept from being burthensome to others for he sheweth that upon their working with quietness they should eat their own bread Ver. 13. But ye brethren be not weary in well-doing He speaketh thirdly to those who walked orderly among them And first he doth lovingly exhort them as brethren not to weary or become worse as the word signifieth that is remiss or slack in well-doing where by well-doing may be understood conscieâ—â—â—-making of their duty in general and more particularly 1. Painful diligence in their lawful employments wherein they were in hazard of being rendred remiss by the loitering carriage of others 2. Their charitable beneficence towards necessitous objects from which they were not to desist under pretext of his forbidding them to maintain idle loyterers v. 10. or of the abounding of many unworthy objects by relieving of whom formerly they had misapplyed their charity To this sense is the like phrase used Gal. 6. 10 Doct. 1. The Minister of Christ must so reprove the stubborn and disobedient as that he do not neglect to speak to the direction and encouragement of those who are better inclined more obedient and tractable And as there are several tempers cases and conditions among a mixed multitude so must the Minister set himself to give every one their due neglecting none this is to cut and divide the word of God aright 2 Tim. 2. 15. for so doth Paul having spoken to the disorderly v. 12. he doth now speak to those who walked orderly But ye brethren be not weary 2. As it is not sufficient for men once to have entered the course of well doing but they must continue in it So considering the many discouragements wherewith men do meet in this course and those especially which do arise from the bad examples of others there is no small propenseness even in the best to sit up in it for Paul perceiving a probability of their turning remiss from the bad example of those who walked disorderly he exhorts them that they would not be weary in well-doing 3. It is an incumbent duty to the Lords people and a duty which must be made conscience of if so they would prove themselves orderly walkers not only to ply their lawful callings diligently that thereby they may have wherewith to sustain themselves but also to bestow some part of their gain a measure at least proportioned to their ability for the help and supply of necessitous objects for Paul enjoyneth to those who walked orderly not only to work with quietness but also to make conscience of well-doing under which is contained charitable beneficence to due objects be not weary in well-doing 4. As many men are most ingenious and witty to find out excuses and pretexts to colour their neglect of the forementioned duty what from the unworthiness of many objects by bestowing their charity on whom they may misapply it and lose it what from texts of Scripture wrested to justifie their avaritious and merciless disposition So no excuse of that kind will have weight before the Lord but be looked upon as meer pretexts and shifts to cover and cloak mens wretched naughtiness and averseness from that which they are otherwise sufficiently convinced to be a duty if they had a mind to it for Paul foreseeing that some would cover their averseness under those pretexts see the Exposition doth here exhort them not to be weary in well-doing Ver. 14. And if any man obey not our word by this Epistle note that man and have no company with him that he may be ashamed He prescribes unto them next what they should do for censuring the delinquents and first if any man whatever he was did not obey but remain contumaciously disobedient to the Apostles word or exhortation to orderly walking after he was now again admonished by this Epistle they to wit the Church-guides should note him or as the word doth signifie make a sign or wonder of him put a mark or brand of infamy upon him whereby he meaneth no other than that ignominious mark of excommunication as appears from the second thing here enjoyned to the Lords people in relation to the party so noted they were to have no company with him where all intimate familiarity to which they were not obliged by any civil or natural bond is discharged them which is the very consequent of excommunication expressed by the same word in the original 1 Cor. 5. 11. and in the close of the verse he expresseth one end of inflicting this censure that the party censured being thus discountenanced by all as a man unworthy of their company may be ashamed of his sin and so ashamed of it as to turn from it to his duty as the greek word implyeth and so it is the same in effect with that end of excommunication which is expressed 1 Cor. 5. 5. Doct. 1. Even the most faithful pious and painful Ministers when they have done their utmost to reclaim obstinate offenders and waited upon them with all patience and meekness have
their hearts either in set and solemn prayer or heavenly ejaculations which latter may be practised without interruption of our other lawful employments Neh. 2. 4. This is v. 17. Thirdly he exhorts them to the duty of giving thanks to wit unto God Eph. 5. 20. which consists in a sensible acknowledgement of favours received from him 2 Sam. 7. 18 19. and in expressing our sense of them either by words Psal. 104. 1. or works 1 Cor. 10. 31. to his praise and this he will have discharged in every thing that is in all estates Jam. 1. 9 10. and for his overruling every thing which befalls us with much mercy and moderation Ezra 9. 13. and for our good Rom. 8. 28. all which duties and especially this of thanksgiving he urges from the authority of God injoyning them unto all men Rom. 1. 21. but more especially unto Christians and real believers The reason whereof is hinted at in this that not only his will enjoyning is made known Psal. 147. 19. but also constant matter and furniture for obeying his will in all those things is conveyed unto them in and by Jesus Christ Phil. 4. 13. whatever be their case otherwayes Act. 5. 41. This is v. 18. Doct. 1. The duty of rejoycing in the Lord as it is set forth in the exposition and constancy in it is a soveraign antidote against impatience and a spirit of revenge for injuries received in so far as it sweetneth every dispensation and doth elevate the heart of him who is exercised with it above all things earthly whether prosperous or adverse so as he will not willingly eitherâ—y immâ—deraâ—e delight in the one or bitter resentment of the â—ther be diverted from or interrupted in his sweet and excellent task of rejocing in 〈…〉 insinuates so much while he 〈…〉 to the â—ormer 〈…〉 this other precept 〈…〉 believers 〈…〉 Psal. 42. 11. 〈…〉 most dejected and heartless Psal. 88. 3 c. when either through untenderness they have provoked the Lord to hide his face Psal. 30. 6. or in their petâ—ed discouragement they refuse to be comforted Psal. 77. 3. Yet there are alwayes grounds for rejoycing unto such though not to their sense yet to their faith Psal. 60. 6. though not in themselves yet in the Lord Phil. 4. 4. and in what he hath already done Psal. 71. 10 11. or at least hath promised to do unto them Phil. 1. 6. For this precept to rejoyce evermore implyeth that there will be ever grounds of rejoycing 3. The joy of Gods people which is allowed upon them by the Lord is not light and carnal casting them loose and idle in the practice of commanded duties but spiritual and solid carrying along with it conscientious diligence and circumspectness in duty Psal. 2. 11. and especially in the duty of prayer as that without which this rejoycing frame of heart can neither be attained nor yet entertained and kept Job 27. 10. For therefore doth he to the precept of rejoycing evermore subjoyn immediately this other pray without ceasing 4. Frequency in serious and attentive prayer is of excellent use as for other ends Matth. 7. 7 8. so for this to keep the heart alwayes in a rejoycing frame and temper in so far as there is not a more ready way to be eased of our discouraging weights which keep our spirits at under that they cannot mount up in this heavenly duty of rejoycing than to cast the weight and trouble of all that grieves us over upon God by prayer Phil. 4. 5. For therefore doth he subjoyn pray without ceasing 5. Christians should be so ordered by prudence that their intenseness upon and diligence in one duty do not make them neglective or careless of any other For he will have them so to rejoyce evermore as they also pray without ceasing and so to pray as that in every thing they give thanks 6. That the duties of prayer and thanksgiving do agree well together See upon Eph. 1. v. 16. doct 1. pray without ceasing in every thing give thanks 7. As there can be no such ample cause of thanksgiving in this life but there will be still some constant need and reason for prayer therâ— being alwayes somewhat wanting even when we enjoy most 2 Cor. 5. 6. So there can be no such urgent and multiplyed necessities for exciting to prayer but upon narrow search there will be found some causes for thanksgiving if it were but this that our case is not so evil but the Lord might justly have made it worse Ezra 9. 13. and that we are kept from total succumbing or sinking under it Lam. 3. 21. For while he enjoyneth both to Pray without ceasing and in every thing to give thanks it is implyed that there will be alwayes reasons for both 8. One excellent mean for engaging our hearts in the conscientious practice of the forementioned duties of constant rejoycing assiduous prayer and continued thanksgiving is seriously to consider that our performance of them is not a matter indifferent or left unto us to do or not do as a piece of our liberty and as we find our hearts in a temper for them but most strictly enjoyned us by the soveraign will of God the Law-giver so that our neglect of those doth make us guilty as the breach of any other of the commands whether by not sanctifying the Sabbath or by taking his name in vain for he inferreth the practice of them all from his will enjoyning for this is the will of God saith he 9. Precepts for duty from God the Law-giver are then rightly looked on by us when considered as they are revealed and enjoyned to us in Christ who hath made the insupportable burthen of precepts Gal. 3. 10. an easie yoak unto his followers Matth. 11. 30. while he pardoneth their failings Micah 7. 18. renews their strength maketh them mount up and not be weary Isa. 40. 31. strengthneth them to do whatever he enjoyneth Phil. 4. 13. so that his commandments are not grievous 1 Joh. 5. 3. For he propones Gods will unto them to be considered by them as it was revealed and enjoyned to them in Christ This is the will of God saith he in Christ Jesus concerning you Ver. 19. Quench not the spirit 20. Despise not prophesyings He doth here press two other branches of sanctification The first is set down in a Metaphor taken from fire or gross material light which is properly said to be extinguished or quenched and that either by withholding combustible matter or by casting on the contrary element of water And the word is here applyed to the spirit of God who is as fire giving both the light of knowledge Eph. 1. 17 18. and heat of love and affection Luke 24. 32. and by the spirit here is not so much to be meant the spirit of God in his own person and nature as in his gifts and holy motions or incitements to duty which are quenched weakned lost or abolished in our selves or others
either by our negligence in improving them Matth. 25. 29. and by our slight and formal use of means whereby thâ—y are entertained 2 Tim. 4. 3 4. or by too great diligence in doing evil Isa. 29. 13 14. and especially by contemning or despising his gifts in others which keeps them at under 1 Cor. 12. 21. and by resisting his motions and incitements to good in our selves Jer. 6. 10. This is the sin here forbidden and by consequence the contrary duty commanded to wit that the gifts and motions of the spirit of God whether in our selves or others be carefully cherished 2 Tim. 1. 14. and continually stirred up by the use of prayer hearing and of all other means thereto appointed 2 Tim 1. 6. This is v. 19. The second branch here pressed is subservient to the former despise not prophesie where prophesie is not taken in a strict sense for prediction or foretelling of things to come as Act. 21. 9. for that was neither so common in the Church nor yet to continue but for the explication and application of the word of God either by extraordinary or ordinary Ministers even that which we call preaching as Rom. 12. 6. 1 Cor. 14. 3. So the thing commanded is that they would not despise or set at nought the publick preaching of Gods word by sent Ministers but rather set an high price upon it for the word rendred despise by an usual flowr of speech doth signifie much more than is expressed This is v. 20 Doct. 1. So insufficient are even the regenerate of themselves to discharge commandâ—d duties in a spiritual manner 2 Cor. 2. 5. and to persevere in them for any space of time together Exod. 17. 12. that there is an absolute necessity of constantly renewed supplies of influence from the spirit of God for their incitement to duty 〈◊〉 4. 16. for their throughâ— bearing in duty Joh. 15. 5. for the renewing of their strength liveliness and vigour of spirit when it is much abated and blunted by their long continuance at duty Isa. 40. 31. For therefore as a necessary help for performing the forementioned duties of rejoycing evermore praying without ceasing and of giving thanks in every thing he enjoyneth that they would carefully cherish the gifts motions and incitements of Gods spirit quench not the spirit saith he 2. Though the saving gifts of the spirit of God and such as accompany salvaâ—ion cannot be utterly lost 1 Joh. 3. 9. yet their actings may for a time be intermitted Cant. 5. 2. yea themselves as to some degrees much abated Rev. 2. 4. and his common gifts of knowledge memory historical faith legal repentance and remorse for sin totally lost Heb. 6. 4 5 6. and his suggestions and incitements to holy duties as they often are repelled by many Psal. 81. 10 11. so being frequently repelled they do utterly cease in some and are wholly extinguished Eph. 4. 18. For the disswasion from quenching the spirit implyes that the spirit in his gifts and motions may be quenched to wit in the forementioned respects as the Scriptures cited do clear 3. The gifts and motions of the spirit of God are of such a nature that if they be not entertained and cherished they are thereby ipso facto quenched weakned and in progress of time utterly abolished For therefore he doth not bid them cherish but only quench not the spirit implying that they behoved to cherish it otherwise they could not but quench it 4. There is not any so far advanced in the way of grace and piety but they stand in need of being helpâ— and bettered by the publick preaching of the Lords word by his sent Ministers For he enjoyneth even those Thâ—ssalonians whom he had formerly so much commended chap. 1. 4 c. to attend the publick Preaching of Gods word despise not prophâ—sie saith he 5. Constant attendance upon the Word preached by sent Ministers is a singular help to beget and entertain the gifts and motions of the spirit of God to good in our hearts And careless neglect much more contempt of that ordinance is the ready way to quench and extinguish any motions to good any checks or challenges for evil from the spirit of the Lord and consequently doth end in gross profanity at last For unto that disswasive from quenching the spirit he immediately subjoyns despise not prophesie or publick preaching 6. This ordinance of publick preaching as it is most useful and necessary in it self so it hath been even in the time of the Apostles and yet is in hazard to be contemned what through the insufficiency Hos. 4. 6. or unministerial conversation Mal. 2. 8. or the proud and lofty dividing humour of some who preach it 1 Pet. 5. 3. and 3 Joh. 9. and what through the pride and self-conceit of some who should be hearers as if they stood in no need of it Heb. 10. 25. and blindness of understanding in others who not considering the wisdom of God in appointing such an ordinance 1 Cor. 1. 21. do see no beauty or worth in it for which they should respect it 1 Cor. 1. 18. for Paul both did see and foresee such an hazard and therefore enjoyneth despise not prophesie Ver. 21. Prove all things hold fast that which is good 22. Abstain from all appearance of evil In these two verses are the two last particular branches of sanctification here enjoyned By the first he doth guard the former whereof v. 20. for lest he had thereby seemed to have enjoyned obedience unto every thing which Ministers Preach he doth therefore first command them to prove and try accurately by the written word Act. 17. 11. as Goldsmiths do Gold by a touchstone as the word implyeth and the thing to be tryed is all things to wit all those things which are delivered in Preaching by them who are sent Ministers and not convict of heresie for if they be not sent the Lords people are not to hear them Joh. 10. 5. nor yet if they be known hereticks whose mouths should be stopt Tit. 1. 11. Next to hold fast or as the word signifieth to hold forcibly and with both hands against all who would withhold that which is good or which after tryal should be found good doctrine firmly grounded upon the word and consequently to abstain from that which should be found evil or unsound This is v. 21. The second branch here pressed is that they would abstain from and eschew not only that which is really and in it self evil and sinful but also that which hath any appearance shew or representation of evil that is whatever not being otherwise commanded by God Exod. 12. 35 36. may give just ground unto unprejudiced beholders who are not malicious Gal. 2. 4 5. even though they be otherwise weak 1 Cor. 10. 28. to suspect the guilt of some real evil in him who practiseth it such are dangerous phrases of speech in Preaching though not plainly heretical 1 Tim. 6. 3. sitting at meat in an