an account both how God did countenance his Ministry among them Ver. 9. and of the saving fruits thereof towards them to wit the work of their Conversion and the sincer it 〈…〉 that work evidencing it self in a twofold fruit of their Conversion 1. Their doing service to God Ver. 9. 2. Their hopeful expectation of Christs second coming Ver. 10. Ver. 1. PAul and Silvanus and Timotheus unto the Church of the Thessalonians which is in God the Father and in the Lord Jesus Christ Grace be unto you and peace from God our Father and the Lord Jesus Christ. IN this Verse is the Inscription declaring first who was the immediate Pen-man of the Holy Ghost in writing this Epistle to wit Paul together with the joynt asserters and approvers of the truths contained in it to wit two of his associates in the work of the Ministry while he was at Thessalonica Silvanus the same as it seemeth with Silas Acts 17. 4. and Timotheus an Evangelist 2 Tim. 4. 5. and of great reputation in this Church Chap. 3. 2 6. Secondly to whom the Epistle was directed who are described from their spiritual state they were a Church called from the World and Idols to serve the true and living-God Ver. 9. from the place of their habitation at Thessalonica and their relation to God the Father and to Christ the Son in whom they are said to be because of their worshipping of and union with God in Christ whereby the true Church is distinguished from Heathens and Jews an union I say either external in all visible Church members or internal also in real believers See upon Phil. 1. 1. doct 6. Thirdly The Apostles usual salutation or comprecation whereby he prayeth for Grace and Peace unto them See these words explained upon the former Epistle Besides what hath been observed already upon the inscriptions of the former Epistles Learn 1. It is the duty of Christs Ministers not only to endeavour seriously that a people turn from Idols to God and that a Church of Christ be set up among them but also to take notice how the work of God doth afterwards thrive with them what obstructions are in the way of their progress and how they may be useful for removing these obstructions and promoving the work of Grace among them and to lay out themselves to the utmost accordingly and this whether they be present with them or absent from them for Paul having by the help of Silvanus and Timotheus planted a Church among the Thessalonians did perform the prenamed duties afterwards even when he was absent from them as appears by the inscription of this Epistle Paul unto the Church of the Thessalonians 2. A Minister of Christ is not alwaies or ordinarily to inculcate his own Ministerial dignity and authority upon the people except when it is evident that his so doing may contribute to advance his masters work lest otherwise his hearers judge him a man vain-glorious and arrogant as seeming to be much delighted in reiterating that often which tends to set forth his own praise 2 Cor. 3. 1. For because as it seemeth this Church did not question Paul's Apostolical authority therefore he doth not assert it nor design himself by it as he did to other Churches Paul unto the Church c. 3. The Spirit of the Lord in Christs Ministers makes them of such an humble condescending temper in order to their gaining ground upon the Lords people as they will not stand to stoop somewhat below what they are and to make use of all lawful means and helps which may serve to procure respect unto their message among the people even of such as are below themselves and whereof they have no need except in order to that end For though Paul's Apostolick authority was sufficient in it self to commend the following truths unto the Church of God Gal. 5. 2. yet because his two Associates had great weight among the Thessalonians he doth join them to himself though far inferiour to himself that by all means he might procure the more respect unto his doctrine Paul and Silvanus and Timotheus unto the Church 4. It is but small advantage unto a people or society that they bear the name of a Church except they have the marks and characters of a true Church whereof this is one that they worship the unity of the God-head in plurality of persons and acknowledge Jesus Christ the second person in his mediatory office and that by our union with him we come to be one with the Father For all this is implyed while they are said to be in God the Father and in the Lord Jesus Christ whereby he doth distinguish them from all false Churches whether of Pagans who are not in God but in Idols or of Jews who worship not a Trinity nor God in Christ Which is in God the Father and in the Lord Jesus Christ. 5. Even these who have obtained grace and favour from God have yet need of more grace for preserving them in that state of Grace wherein they are Rom. 14. 4. for encreasing the sense and manifestation of it Psal. 51. 8 12. for pardoning and subduing these evils which otherwise might provoke the Lord to withdraw it 1 Joh. 2. 1. and for enabling them to grow in the graces of his Spirit that they may in some measure walk suitable to his grace and favour Joh. 15. 2. 8. For Paul wisheth for grace even to these Thessalonians a great part of whom were in a state of grace and favour already Grace be unt you 6. The Lords Ministers in the entrance of their labours towards a people would endeavour to have their own hearts really affected with enlarged desires after the peoples good both spiritual and temporal that all their pains taken among them flowing from this fountain and not from base carnal and selfish motives 1 Pet. 5. 2. may be the more acceptable to God 1 Pet. 5. 4. pleasant and easie to themselves as flowing from an inward principle 2 Cor. 12. 15. more blessed of God for gaining ground upon the people Chap. 2. ver 7 8 with 13. and the more heartily entertained and accepted of by them especially when these inlarged desires of Ministers towards their good are made known unto them Gal. 4. 13 14 15. For therefore doth our Apostle not only labour to get his heart so affected but ordinarily in the entry of his Epistles maketh so much known unto those to whom he writes Grace be unto you and Peace c. Ver. 2. We give thanks to God alwaies for you all making mention of you in our prayers The Apostles scope being to excite those Thessalonians unto constancy in the Faith and Doctrine of the Gospel he doth for this end make known the good esteem which he and his associates had of them in so far as they did alwaies that is in all their immediate addresses to God make conscience 1. Of thanksgiving to God for them all to wit because of the
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
way of his rising v. 6. which should keep him still at under until its removal v. 7. after which he would discover himself v. 8. In the fourth branch he foretelleth Antichrists ruine v 8. In the fifth he mentions the means and helps of his advancement to wit 1. Satans assistance 2. A faculty of working lying Miracles v. 9. and 3. Deceitful false doctrines v. 10 In the sixth he sets forth his success and describeth his subjects first from their eternal state they perish 2. From the cause of their perishing to wit their rejecting of truth v. 10. and their believing grossest untruths the Lord having given them up to the power of errour v. 11. Thirdly from the judgement following upon both the former sins v. 12. In the third part he confirms and comforts them against the power and terrour of this apostasie first from the certainty of their perseverance and salvation grounded upon their election v. 13. which he cleareth from their effectual calling v. 14. next by exhorting them to constancy in the doctrine received v. 15. Lastly by praying to God for them that he would comfort and establish them v. 16 17. Ver. 1. NOw we beseech you brethren by the coming of our Lord Jesus Christ and by our gathering together unto him The Apostle being to establish these Thessalonians in the truths against a spreading errour concerning the time of Christ second coming which is expressed v 2. doth first in order to that end beseech them lovingly and meekly as brethren 2. He enforceth the exhortation or rather the disswasive with a kind of religious adjuration by Christs second coming about which the present errour was and by their gathering together unto him to wit at the last day when all the elect shall be fully gathered from the four winds Mat. 24. 31. and caught up to meet the Lord in the air 1 Thes. 4. 17. So that he doth in effect obtest them that as they would have comfort at Christs second coming and partake of that glory which the elect being gathered together shall receive from him then 1 Thes. 4 17. so they would obey the present exhortation and keep themselves at a distance from the following errour Doct. 1. The spirit of errour is so far from being banished and put to silence by the Churches afflictions and weighty sufferings that it sometimes takes occasion from those to rage the more among a people who being wearied with the cross have oft an open ear to receive whatsoever it is whether truth or errour which promiseth most of present ease and of a speedy delivery from their present strait for though this Church was presently under a suffering lot chap. 1. 4. yet this errour which did maintain that Christ was presently to come and put an end to trouble at the last day of judgement did spread fast among them hence Paul doth seriously exhort them to guard against it Now we beseech you brethren 2. The Ministers of Christ ought so to propound the sweet and ravishing consolations of the Gospel to an afflicted people as they do not omit to press such duties on them as their afflicted state calleth for or to tax them for yielding in the least to such tentations as Satan takes advantage from their affliction to assault them with and that because untenderness of this kind doth hinder the most sweet and powerful consolations of the Gospel to work and take effect Jer. 42. 10 11. with 44. 15 c. for Paul having comforted this afflicted Church chap. 1. doth now exhort them to duty and indirectly tax them for their being so soon taken with the present plausible errour Now we beseech you brethren 3. The Minister of Christ as he ought to entertain love betwixt him and the people of his charge and for that end to deal affectionately with them at all times So chiefly when he hath to do with those who are either tainted or in hazard to be tainted with errour especially so long as they are not incorrigible in their errour and that because a spirit of pride doth usually accompany a spirit of errour so that the person tainted with it can hardly endure to be contradicted Gal. 4. 16. if he be not convinced that he who contradicts his errours doth love his person and dealeth affectionately with him for therefore while Paul is about to meddle with their errour he dealeth most affectionately with them Now we beseech you brethren But 4. The Lords Minister ought not under pretence of tender and affectionate dealing with those who are tainted with errour to speak against their errours coldryfly as if it were a thing indifferent whether they returned to a right mind or not but as he would be faithful to God Gal. 1. 10. and the souls of people 2 Cor. 11. 3. he must deal seriously with them set their hazard before them and earnestly obtest them by that which is dearest to them to quit their errour and embrace the contrary truth for thus doth Paul beseech and in a kind adjure them by the coming of our Lord Jesus Christ and our gathering together unto him 5. Errour about a truth or any circumstance of it doth in so far at least hinder or endanger the good and comfort which might be otherwise reaped by it for while Paul obtests them that as they looked for comfort at Christs second coming so they would beware of that errour which did antedate the time of it it is implyed that their embracing of that errour would in some respect hinder or at least hazard the comfort which they might have by the faith of that day We beseech you saith he by the coming of our Lord Jesus Christ. 6. As Christ will certainly come to judge the world and all believers shall be gathered to him as Eagles do resort unto the Carcase Matth. 24. 28. so we ought to entertain thoughts of that day with a kind of religious awe and reverence to wit so as we do not mock at it 2 Pet. 3. 4. but that certainly believing it will be we order all our deportment as we may prepare and make ready for it 2 Pet. 3. 11 12. for he adjures and obtests them by the coming of our Lord Jesus Christ and our gathering together unto him now we use not to obtest but by such things which are most certain and to which we owe a kind of religious respect and reverence 7. Then is the day of Christs second coming desirable and precious to us and thought upon as it ought by us when having made acquaintance and friendship with Christ our Judge we have ground of confidence that he will not be terrible but friendly to us in that day otherwise a man can never think upon it with love desire and religious reverence but will abhor the very thoughts of it for as this obtestation implyeth this day to have been desirable unto them and reverently thought upon by them so Paul doth shew from what this did flow even their interest
do not keep intimate and familiar fellowship with him as we might kyth our affection to others who are not under that sentence 1 Thes. 5. 26. and much less do flatter him in his sin and obstinacy but when we do admonish him of his sin and hazard and make him thereby know we love him and in the mean time deny him any other testimony of our affection except what civil or natural bonds do bind us to discharge towards him for Paul having forbidden to converse familiarly with him will have them kyth their brotherly love towards him only by admonishing him but admonish him as a brother Ver. 16. Now the Lord of peace himself give you peace alwayes by all means The Lord be with you all In the second part of the Chapter he concludeth the Epistle which he doth first in this verse by a prayer to God consisting of two petitions first because the censuring of the contumacious presently enjoyned might occasion some troubling of the Churches peace he prayeth that the Lord of peace himself who alone createth and entertaineth peace in his Churches borders Psal. 147. 14. might give them peace that is both a peaceable frame of spirit desireous of peace Job 3. 15. and the blessing of peace or harmonious walking together in Christian society Psal. 29. 11. and this alwayes that is a lasting solid and continuing peace and by all means to wit a peace whereof though God be the only Author yet they were to seek after it by all means lawful and the utmost of their â—ervent endeavours for by praying for it by all means he doth indirectly point at their duty to seek after it by all means Secondly He prayeth that in order to this and to other ends God might be with them all by his gracious presence and sweet influences of his spirit for assisting them with strength direction and courage to go on in the way of their duty against all opposition Rom. 8. 31. Doct. 1. A Minister who would have his preaching blessed with success among a people must be much in prayer to God for his gracious presence and powerful concurrence He must begin with prayer he must end with prayer yea and all along his work he must now and then dart up a fervent desire to God for that end for Paul began this Epistle with prayer chap. 1. 2. he prayed several times in his passing through it chap. 1. 11. and 2. 16. and 3. 5. and now he doth conclude it with prayer Now the Lord of peace himself give you peace alwayes 2. We should labour to give such stiles to God in prayer as are most suitable to our present suit and may furnish us with a ground of confidence that we shall be heard in what we ask for while Paul suiteth for peace from God be calleth him the Lord of peace 3. As there are ofttimes ground of fear lest alienation of minds schismes rents and heart-burnings may possibly follow within a Church upon their impartial exercise of discipline and inflicting of the highest censure So the Lords servants ought not to surcease upon the meer possibility or appearance of such hazard but are to do their duty and deal with God the more earnestly for preventing any feared inconvenience of that kind for Paul projecting that the exercise of discipline might breed some disturbance to the Churches peace doth not bid them desist but prayeâ—h now the Lord of peace himself give you peace alwayes 4. As peace and harmony among Christian societies is with great difficulty attained and preserved and is no less than a singular work of God considering our own averseness from it Rom. 3. 17. and Satans enmity to it Joh. 8. 44. So that peace only is to be regarded whereof the Lord is the bestower and approver a peace that is not prejudicial to truth and holiness Heb. 12. 14. but only curbeth and restraineth our sinful and turbulent humours 2 Cor. 12. 20. for he prayeth for such a peace while he seeketh peace from God and sheweth it cannot be had but from him while he saith the Lord of peace himself give you peace 5. Though peace among Christians be a special work of God see doct 4. and therefore to be sought from him yet our prayers of that kind should be seconded by our own serious endeavours and all lawful means assayed for that end so as that we not only carefully eschew whatever may on our part give cause of renting 1 Cor. 8. 13. but also be not easily provoked when cause of renting is given by others 1 Cor. 13. 5. and that when a rent is made we spare no pains nor stand upon any thing which is properly our own for having it removed Gen. 13. 8 9. and do not weary to follow after peace when it seemeth to fly from us Heb. 12. 14. and all our endeavours have but small appearance of present success 2 Cor. 12. 15. for while he seeketh peace from God by all means he doth indirectly incite them to seek after it by all means 6. The peace and concord which should be sought after among Christians is not an outside agreement only Psal. 55. 21. nor a meer cessation from debate and strife for a time until either party see an offered advantage but a lasting solid and continuing peace and therefore an union in hearts â—nd affections Phil. 2. 2. which being once united are not easily rent asunder 1 Sam. 18. 1. with 19. 2. an union in truth not in errour Isa. 8. 12. so that neither party may have reason to repent their entering it And an union not in a carnal but a spiritual interest even that they may strive together for the faith of the Gospel Phil. 1. 27. for he prayeth the Lord to give them peace alwayes that is a lasting solid peace 7. As the Lords gracious presence with his people in any plentiful measure is annexed to their peaceable frame of spirit and serious endeavours after peace and concord among themselves and as their implacable renting humours do grieve the Lords spirit and provoke him to withdraw from them So sound peace and concord among societies doth much depend upon the Lords gracious presence which where it is doth not a little quiet and put to silence our renting and dividing humours Neither can there be any sound or solid peace but among the people with whom God is for the grant of those two petitions seem here presented as mutually depending upon one another The Lord give you peace alwayes and the Lord be with you all Ver. 17. The salutation of Paul with mine own hand which is the token in every Epistle so I write Before he conclude with his usual farewel wish v. 18. he doth here premit a Preface to it wherein having called the following wish his salutation that is an expression and testimony of his good will and affection he shews he did write it with his own hand and that it was his use so to do at the close
followers of us saith he 4. As there would be something worthy of imitation in the life of a Minister besides his plain painful and elaborate Preaching otherwise his naughty life may destroy more than his Preaching can save seeing all men are more addicted naturally to be guided with example than with precept Gen. 42. 16. and with an ill example rather than a good Gal. 2. 13. So it is the duty of people not only to lend an ear to their Ministers doctrine but an eye to his pious life and conversation that the same instructions being inculcate both upon the ear by his doctrine and their eye by his example they may work upon their hearâ—s and lives the more effectually For both these are implyed while Paul commends them from this that they did imitate their Pastors And ye became followers of us 5. The most gracious of Christians whether they be private professors or publick Ministers are not to be followed absolutely and in all things but in so far as they are followers of Christ whose example is the rule and measure of all examples and is to be followed absolutely and without reservation in all his moral actions wherein he intended to cast us a Copy Matth. 11. 29. For Paul mentioneth their following of the Lord in the last place as that which did bound and set the just limits unto their following of men Ye became followers of us and of the Lord. 6. Such power is there in the Word of God when it is received that is understood assented unto and embraced and especially when the word of promise is by Faith received and improved both for pardon of sin and subduing of it Act. 15. 9. that it works a mighty change in the receivers of it makes them quit their wonted guides the course of this world the Prince of the power oâ— the air and the lusts of their flesh Eph. 2. 2. and give themselves up to follow the examples of men most eminent in gracious practice in so far as they are followers of Christ. Neither can any gracious change of this kind be expected in them until the word be thus received by them For Paul makes their receiving of the Word a necessary antecedent of their following of him and Christ Ye became followers of us and of the Lord having received the Word 7. As persecution and affliction from men incited by the Devil Rev. 2. 10. that inveterate enemy of mans Salvation is the common lot of those that embrace the truth so it is not sufficient to prove a man Elected of God or that a real work of grace is wrought in him by God that he embrace the truth under a fair Sun-shine of prosperity attending the professors of it except besides other evidences he be at least content and ready to undergo the utmost of affliction and persecution he may meet with for his profession nor yet that he imitate Christ and his Servants in pleasant profitable and creditable duties except he also imitate them in promptness of mind to carry a cross for truth and to undergo other duties which are more expensive unpleasant to the flesh and liable to shame and disgrace before the world For Paul doth evidence their Election not from their following of him and Christ in any duty or from receiving of the Word simply but from their receiving of it in much affliction 8. Neither yet is it a sufficient proof of a gracious work in the heart that a man do embrace some piece of a suffering lot for Christ an hypocrite may endure somewhat before he change his way Gal. 3. 4. There must be at least a readiness of mind to undergoe much affliction yea the utmost that Satans malice and power can reach unto for Paul doth instance their praise-worthy imitation of Christ and his followers in this They received the word in much affliction 9. Neither is it yet sufficient that a man endure much affliction and variety of crosses for the Gospels sake if so he do it droopingly and because necessity drives him to it an hypocrite may suffer much on that account 1 Cor. 13. 3. There must be also a cheerful frame of spirit under suffering for saith he ye received the word in much affliction with joy 10. Neither is it yet sufficient that a man endure affliction with joy except it be a joy of the right stamp and whereof the Spirit of God is the author a joy arising from spiritual grounds such as that the least grain weight of the bitter gall and wormwood in our cup is measured out by the hand of Providence Luk. 12. 6 7. which turneth all things about for good Rom. 8. 28. that by much affliction we are made like our master Phil. 3. 10. that by our sufferings the Church of God is edified truth is confirmed Phil. 1. 7. and aliens made to enquire after it Phil. 1. 13. and that if we suffer with him we shall also reign with him 2 Tim. 2. 12. A real hypocrite may attain to a carnal natural joy in suffering arising from natural grounds such as a mis-application of rich promises made unto sufferers as if they did not suppose the grace of faith in him who suffers Phil. 1. 29. and an ambitious desire to leave behind him the name of constancy and of being a martyr and sufferer for a truth 't is not this latter but the former joy which makes a lively frame of spirit under the cross for saith he in much affliction with joy of the holy Ghost Ver. 7. So that ye were ensamples to all that believe in Macedonia and Achaia The Apostle doth inlarge what he presently said of their courage patience and cheerfulness in receiving the truth and adhering to it in the midst of many pressures and afflictions first from this that not only their whole Church in general but almost all the members thereof in particular were so many ensamples and lively patterns to wit for their patience cheerfulness courage constancy which he implyed to have been eminently in them v. 6. and for their other Christian vertues unto all believers which were either in Macedonia their own Nation Act. 27. 2. or in the bordering Nation of Achaia Act. 19. 21. Doct. 1. Then are Christians praise-worthy for the grace of God in them and their graces a speaking mark of their election both unto themselves and others when they do not rest upon the smallest measures but by growing in grace do from a principle of holy emulation labour to outstrip others even those who were in Christ before them for Paul by way of thanksgiving v. 2. whereof the purpose of this verse may be lookt upon as an additional reason commendeth the grace of God bestowed upon the Thessalonians as a speaking mark of their election v. 4. from this that through reason of their growth in grace they were ensamples unto all who believed in Macedonia and Achaia 2. Such may be the conceitedness of old professors of their measure of
chap. 2. 14. because they thought the noise of that ill usage which the Gospel did meet with in that prime City spreading far and near would scare others from embracing it and yet the Lord makes the very same thing to wit the spreading report of the cruelty of persecutors together with the report of constancy in believers a mean of spreading the Gospel far and near In every place saith he your faith to God-ward is spread abroad 5. Though the grace of faith be rooted in the heart and cannot be immediately seen yet whereever it is it cannot long be hid but needs must discover it self by the external fruits which follow upon it and flow from it for the fame of their faith did spread abroad by manifesting it self in its fruits 6. The Lord doth give a name for faith and piety beyond others unto some in mercy that thereby they may be the more ingaged unto perseverance and constancy and so to walk answerably unto their name as knowing that the more famous they are the more will be expected from them for he mentioneth this of the general fame that was spread of their graces in all the Churches as a strong motive unto constancy which as I shew is the scope of all his purpose in the first part of the Epistle 7. It is a piece of a Ministers duty in relation to his flock as to press conscience making of duty upon them 1 Tim. 6. 17. rebuke them sometimes sharply Tit. 1. 13. yea and to complain of them both to God and man for palpable neglect of duty Isa. 49. 4. So to commend them also unto others even to strangers for the good that is in them that thereby they themselves may be the more incouraged in their duty Chap. 4. 9 10. and others provoked to follow them in that which is so praise-worthy 2 Cor. 9. 2. And that God the Author of all good James 1. 17. may hereby get glory 2 Cor. 8. 16 c. for while Paul sheweth he had not need to speak any thing to the commendation of the Thessalonians their fame was spread so generally among the Churches he implyeth it was his usual way whereever he came to commend the graces of God in such among whom his Ministry had been effectual Ver. 9. For they themselves shew of us what manner of entring in we had unto you and how ye turned from God to Idols to serve the living and true God Paul doth here make the truth of what he presently spoke appear That the fame and report of their graces was so generally spread in all places that he needed not speak any thing to their commendation And he makes it appear from this that they themselves that is the forraign Churches among whom he conversed were able to give him a perfect account of the Gospels progress among the Thessalonians and more particularly they did give him an account of two things The first relates to Paul himself and his associates to wit what manner of entrance they had to Thessalonica whereby he doth not mean that either they had entred that City or were received by it in any great pomp or worldly state The History Act. 17. 1 c. sheweth the contrary But he thereby expresseth their own ministerial carriage and the Lords countenancing of their Ministry among that people spoken of briefly v. 5. and more largely Chap. 2. v. 1. to 13. The second thing whereof those forraign Churches did give Paul an account relateth to the Thessalonians and the fruit of Pauls Ministry among them to wit 1. Of the work of their conversion and turning unto God from their Idols or false Gods whom they did formerly worship which work of turning to God consists in the exercise of faith and repentance as appears from Isa. 55. 2. with 7. where coming to God forsaking of sinful wayes turning to the Lord are spoken of as expressing pieces and parts of one and the same thing 2. Of the sincerity of this work evidencing it self in a twofold end or fruit of their conversion the first whereof is in this verse to wit their doing service to God set forth by two epithets to distinguish him from Idols 1. He is the living God who hath life in himself Joh. 1. 4. and is the author and preserver of life unto others Act. 17. 28. in opposition to their dumb and lifeless Idols as Sun Moon and Stars which the Gentiles worshipped Psal. 135. 13 c. Next he is the true God The word in the Original doth not so much express his fidelity and that truth which he sheweth in performing what he speaketh In which respect he is also the true God Mat. 5. 18. as the truth of his being and nature he is really and truly God in opposition to another sort of Heathen Idols which though they were not lifeless as the former but possible men or spirits yet they were not true or really Gods but by nature no Gods Gal. 4. 8. Doct. 1. It is the duty of Christians to inform themselves so far as possibly and conveniently they may how the work of God doth thrive in forraign Churches as being members of the same body 1 Cor. 10. 17. and that thereby they may have matter of rejoycing in God Chap. 3. 6 7. and imitation for themselves 2 Cor. 9. 2. when things go well and of fellow-feeling with Christs afflicted members Heb. 13. 3. and wrestling with God on their behalf Heb. 13. 18 19. when it is otherwayes for believers far and near had informed themselves so well of the state of the Church at Thessalonica that they were able to give Paul an account of it for they themselves shew of us saith he 2. It is the duty of Christians not enviously to suppress but cheerfully to publish the deserved commendation of others and the praise of Gods glorious grace manifested to them beyond their neighbours even though we should thereby seem to darken our own reputation being compared with theirs for so did these other Churches cheerfully publish the deserved praises of the Thessalonians They themselves shew of us The word signifies to declare a thing boldly freely and with good will as Ambassadours do return their answer from forraign States 3. Whatever praise-worthy grace is among the Lords people it is ordinarily conveyed unto them from the Lord by means of a publick Ministry so that a people cannot well be commended except the Minister whom God hath made instrumental for their good be in some respect commended also And therefore for a people to boast of their graces received and to trample underfoot the reputation of a faithful Ministry by whose means they were bestowed is most absurd and in point of reason inconsistent for those believers being to set forth the praises of the Church at Thessalonica begin with the commendation of Paul and his associates who were their Ministers and by whose means they were converted They shew what manner of entring in we had unto you and
nursing mother who dimits her self to the meanest and basest of offices for the more warm and tender education of her children The grounds of which similitude are in the following verses Doct. 1. It is not enough that a Minister of Christ abstain from such scandalous sins of flattery greed and ambition as time-servers are guilty of but he must also labour for the exercise of such vertues as may commend his Ministry and gain respect for him in peoples consciences for Paul besides his freedom from such vices doth shew that his conversation was adorned with the exercise of several praise-worthy graces in this and the following verses But we were gentle among you 2. The Lords Ministers are not under pretence of eschewing base flattery to carry themselves too austerely retiredly and much less indiscreetly As they should not flatter men in any known sin so neither censoriously carp at every small thing wherâ—in is no â—ffence neither to God nor man Both of which extremities must be eschewed and Gods way which lyeth betwixt the two followed They should so please all men to edification Rom. 15. 2. as to flatter no man in what is really sinful They should so discountenance known sin in any man 1 Tim. 5. 20. as to be of an amiable discreet and gaining carriage towards all men for Paul having cleared himself of base flattery v. 5. sheweth here that he was of a meek and amiable deportment among them But we were gentle among you 3. So ticklish are people to be wrought upon in order to their spiritual good that a Minister who would prevail with them must study their humours and set himself to digest many provocations and to comply with their temper yielding unto them all contentment in all things so far as he safely may with a good conscience He must even become all things to all men that he may save some 1 Cor. 9. 22. for Paul implyeth that he did all this while he saith we were gentle among you 4. There is somewhat of tender affection and of care and diligence flowing from affection in a nursing mother towards her own Children which is exemplary and cannot well be imitated by any other And therefore mothers whom God hath made in all other respects fit to nurse their Children themselves should not without some pressing necessity deprive their little ones of their motherly care by putting the charge of them upon another for Paul implyeth so much while being to set forth the height of his affection towards these Thessalonians he doth use the similitude not of a mercenary nurse but of a nursing mother as is clear from his calling the Children whom she cherisheth her own Even as a nurse cherisheth her children 5. It is not so much to be regarded what pieces of duty a Minister doth discharge to a people as with what affection and heart they are discharged by him and a Minister who would have his pains facilitated unto himself and blessed unto the Lordsâ—people should labour to put on towards them bowels of compassion and a kind of natural tenderness of loving affection such as is in a father or mother towards their babes Or if there be any affection more tender than another he should endeavour to put it on and express it in seeking after their spiritual good for Pauls affection was such as is in a nursing mother towards her own children Ver. 8. So being affectionately desirous of you we were willing to have imparted unto you not the Gospel of God only but also our own souls because ye were dear unto us The Apostle doth give in this and the following verses five grounds of the former similitude all and every one of which doth prove his meek and amiable deportment among them as being so many branches of it And 1. as the nursing mother if she be â—ut for a little time absent from her children doth most vehemently long to see them that she may give them the breasts and other food convenient for them So Paul was affectionately desirous of them It implyes a vehement desire after them and speaketh as it seemeth the ardency of desire he had while he was busied with his handy labour v. 9. and they with theirs to have the Congregation again convened that he might preach unto them 2. As the nursing mother when she comes to her children hath an unspeakable delight to feed them with food convenient and with her own blood now turned to milk So Paul was willing or had such an inexpressible delight and pleasure for so the word signifieth not only to feed them spiritually and to impart the Gospel to them by his Preaching but also for their through confirmation in the truths preached by him to impart unto them or for them his very soul that is his life so called usually 1 Sam. 24. 11. 26. 21. because the presence of the soul in the body is the cause of life Now this gradation here used from his imparâ—ing the Gospel to the imparting of his life implyeth not that the Gospel is of less value than a mans life but that it is more difficult and speaketh greater affection in any to lay dâ—wn â—is life for others than to impart the Gospel to them 3. As the only reason which moveth the nursing mother to do all is motherly affection to her children and no hope of gain So was it with Paul even because they were dear unto him or beloved by him The words To exponed hold ouâ— several pieces of a sweet frame of spirit most necessary for a Minister And first he should be so disposed as to be ever in a readiness to close with any opportunity that providence doth offer for gaining of souls to God yea and to thirst after opportunities of that kind when one way or other they are withheld for thus was it with Paul he did vehemently long to have the Lords people convened that he might Preach to them So being affectionately desirous of you 2. Whatever he doth in the several duties of his calling he should do it not of constraint or with a kind of reluctancy for the simple exoneration of his Conscience and to stop the mouths of those whom he feareth may otherwise challenge him 1 Pet. 5. 2. but from an inward principle of delight and hearty good liking to his work for Paul was acted from such a principle we were willing or had an inexpressible delight and liking as the word signifies to have imparted the Gospel to you 3. The choice text wherein he should delight most to discourse and preach of should be the glad tydings of salvation to lost sinners through Jesus Christ a Redeemer for so did Paul we were willing to have imparted to you the Gospel or the glad tydings of salvation as the word doth signifie 4. He should be forecasting what the faithful discharge of his message may cost him what hazard loss or suffering he may be put to for it and resolving come what may come never
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
controul or check doth come from no respect but hatred to them The Lord permitting them so to do that their measure of sinning being the sooner filled up the more unexpected wrath and destruction from the Lord may seise upon them for the Apostle shews that Gods intention in giving way to all their former wickedness was to fill up their sins alway 6. When the former sins of a Person Family or Nation have justly provoked the Lord in his wrath to harden them and give them up judicially to satisfie their own hearts Lusts and to follow without controle from him whatever their Godless profane heart shall suggest to them In such a case they prove remediless and cannot choose but add sin 〈◊〉 sin until the Lord one way or other take some course with them for so was it with the Jews being given over of God they filled up their sin alway untill wrath did come upon them to the uttermost 7. The Lord doth keep a kind of proportion betwixt his wrath and the sins of an impenitent people so that as they go on in sinning and will not be impeded until they come to that height and measure further than which they cannot go So doth the Lord give way to his wrath and makes it pursue them until it destroy consume and make a full and final end of them for thus was it with the Jews they filled up their sin alway and Gods wrath came upon them to the uttermost or to the end 8. The more eminent mercies and favours from God a people or person have lived under and enjoyed the more signal Judgements shall they be surprized with in case of their continued abuse of and ingratitude for such excellent receipts for the Lord in the point of mercy and favour dealt so with the Jews as he did not with any people Psal. 147. 19 20. and because of their ingratitude they are made examples of Gods wrath and Judgement the wrath is come upon them to the uttermost Ver. 17. But we brethren being taken from you for a short time in presence not in heart endeavoured the more abundantly to see your face with great desire In the second part of the Chapter the Apostle in further pursuance of his â—ain scope which is to make them cleave unto thâ— doctrine Preached by him doth relate unto them that solicitous care and most intimate affection he yet had of them and to them and he falleth upon and prosecutes this purpose in a kind of Apologie for his absence from them which he excuseth first from his earnest desire and purpose he had to see them before now And 1. he expresseth the cause of his earnest desire to wit his sudden removal being driven away from them unexpectedly or in the instant of an hour as the words rendred for a short time do well read and is most agreeable to the history Act. 17. 10. which his suddain removal occasioned him no less grief than that of a tender father when bereft of his orphan Children as the word rendred taken from you doth imply whence it came to pass that though his bodily presence was by force and violence taken from them yet he had left his heart and affection with them Next he expresseth his desire and purpose it self to this sense that the greater his grief was for his removal from them his endeavour or resolute fervent purpose to see them as the word implyeth together with his continued and active desire as the word rendred desire doth signifie were so much the more vehement Doct. 1. A tender walker will labour to approve himself though chiefly 2 Tim. 2. 15. yet not only to God by making conscience of every duty but also to man so that he cannot willingly lye under the suspicion of a neglected duty but will labour as he can have access to clear himself of it for Paul conceiving they might have suspected he had sinfully neglected his duty in giving them a visit when he ought and might he doth here clear himself of that neglect for we brethren being taken from you c. 2. The society presence and mutual fellowship of the Lords people among themselves doth prove most sweet and advantageous and especially the presence and fellowship of the flock is most acceptable unto a Pastor whose pains the Lord hath blessed among them for Pauls labours were blessed unto the Thessalonians and therefore his absence from them was so grievous to him and their presence so much desired by him But we being taken from you c. 3. It is therefore no little piece of Satans work and business to mar the comfort of any such fellowship not only by working strife division and prejudice among them while they are together Act. 15. 39. but also by procuring one way or other their scattering into divers places so that they cannot enjoy that mutual fellowship which gladly they would for saith Paul we were taken from you for a short time and this by Satans procurement as the following verse doth shew 4. So great delight hath a Godly Pastor to converse among his flock that even necessitated absence from them occasioned by persecution or other wayes will be grievous to him So was it with Paul whose necessitated removal from the Thessalonians was no less grievous than a Fathers removal from his destitute Orphans as the word implyeth which is rendred being taken from you 5. It is the duty and wisdom of the Lords people to make good use of the company and pains of godly and faithful Ministers seeing unexpectedly in a moment and twinkling of an eye they may be deprived of them for Paul was taken from them for a short time or in a short time the instant of an hour as the word doth read 6. It is no small comfort unto the Lords people under their saddest dissipation and scattering that however they cannot enjoy the bodily presence one of another yet they may be present one with another in heart and affection by minding one anothers case 2 Cor. 7. 3. by being suitably affected with it Heb. 13. 3. and not only praying to God for but also by all lawful means procuring the good one of another Col. 4. 12. for though Paul was taken from them in presence yet not in heart 7. Where desires after good are fervent and such as they ought they will be accompanied with fixed endeavours and purposes to get them accomplished a desire that comes not up the length of an endeavour and purpose is not worthy the name of a praise-worthy desire but of the sluggards raw and coldryf with Prov. 21. 25. for Pauls great desire to see them had endeavours or fixed purposes joyned with it we endeavoured to see your face with great desire 8. True grace and gracious affections of love desire hope hatred c. the more they are opposed they grow the more fervent all contrary opposition being but as Oyle or a little water cast upon a flame which maketh it burn the
way for shameful fainting in duty and foul defection from truth Heb. 12. 13. for Timotheus was sent both to establish and comfort them concerning their faith Ver. 3. That no man should be moved by these afflictions for your selves know that we are appointed thereunto He doth here shew 1. The necessity at that time of his sending Timotheus to establish them to wit the prevention of an apparent hazard lest any of them because of Pauls or their own afflictions should have been drawn away by flattery or shaken and moved from truth like the taile of a dog following upon his master as the word signifieth 2. And because the same hazard did yet remain in part he useth two arguments for their present establishment against fainting either under his or their affliction The first in this verse to this purpose They themselves knew or were sufficiently instructed from the doctrine of the Gospel that all Christs followers Mark 8. 34. and chiefly the Apostles 1 Cor. 4. 9. were appointed or as the word is rendred Luk. 2. 34. set as a mark at which the arrows of affliction and persecution are shot Now they are thus appointed and set as a mark for trouble by God both in his eternal counsel Rom. 8. 29. and in his actual separating them from the world by converting grace 1 Pet. 2. 21. Doct. 1. A Ministers care should be extended towards all and every one of his charge not only the great the rich the strong in grace and eminent but even to the poor the outwardly base contemptible and to such as are but weak even babes in Christ Heb. 5. 12 13. and this as at all times so especially when they are exercised with sharp tryals and sore afflictions for Pauls care was thus extended towards all at such a time as is implyed while he saith That no man should be moved 2. The Lords faithful servants may be so much supported by grace under their saddest sufferings as that their fear and care will be more exercised towards others of the Lords people and about the possible sinful consequences of their trouble upon others than any thing that doth concern themselves for supponing the afflictions here spoken of to be Pauls own as certainly his own are not excluded we find him more afraid of their stumbling than careful of himself That no man saith he should be moved at these afflictions 3. As Christians under afflictions for truth are in hazard to be shaken brangled and tossed to and fro with the wind of strong tentations which take their rise from thence So the ordinary tentations wherewith the Tempter doth assault afflicted Christians have much of insinuating flattery in them while he seemeth to commiserate their present case and promiseth much contentment and ease if they step but a little aside from the way of duty for attaining to an outgate for the word rendred to be moved signifieth to be shaken as a dogs taile and drawn away by flattery That no man should be moved by these afflictions 4. So much ought we to adore and reverence the Lords supream dominion and absolute providence as presently without debate to stoop and imbrace whatsoever lot is measured out unto us by it for he perswades them to endure affliction without fainting from this that they and others were appointed thereunto by God 5. The faith of this that the Lord hath firmly decreed to bring his followers by the way of the cross to their crown and to make them first to suffer with Christ before they reign with him is an excellent remedy to stay and settle the believer against fainting and wavering under the sorest trouble for this is the remedy prescribed here by Paul for we are appointed thereunto saith he 6. Scripture comforts under afflictions cannot support a man except he know them and be acquainted with them and ignorance is often the cause of our great impatience for he makes their knowledge of Gods appointment necessary in order to their drawing comfort from it for saith he your selves know that we are appointed thereunto Ver. 4. For verily when we were with you we told you before that we should suffer tribulation even as it came to pass and ye know He confirmeth here what he said of their knowing that Christians are appointed and called to undergo a suffering lot as appeareth by the causal particle for and withal doth add a second argument to preserve them from fainting to this purpose They themselves knew and could bear him witness that when he was among them at Thessalonica Act. 17. 1 c. he had foretold them that both he and they were to meet with much tribulation from their oppressing persecutors which prediction was now made out and verified by the event and therefore there was no occasion from them to faint because of affliction seeing they were so timously fore-warned of it Doct. 1. It is the duty of Christs Ministers to give timous warning unto the Lords people of tryals and hardships which they cannot choose but encounter in their Christian course lest otherwise when they are surprized with unexpected trouble they repent their undertaking and succumb Mark 14. 17. for Paul did timously and when he was with them foretel that they should suffer tribulation 2. When the Lords servants have an open door to Preach the Gospel unto a people they ought to stir their time and instruct their hearers in all necessary truths as not knowing how soon the door may be shut and the present opportunity of doing good removed Prov. 27. 4. for so did Paul when he was with them he told them of all necessary truths and of this in particular that we should suffer tribulation saith he 3. That the Lords people have had timous warning from the word of truth of their troubles which will attend them in their Christian course it ought in reason to keep them from fainting and stumbling at a cross when they meet with one for this is the Apostles scope in this verse to reason them up to a couragious frame of spirit under tribulation because he had told them before of it 4. As Ministers ought to be circumspect in their predictions foretelling nothing for certain but what the word of truth giveth ground to believe that it shall undoubtedly come to pass lest otherwise when the event doth not answer the prediction their Ministry be brought unto contempt So the fulfilling of such predictions doth strongly confirm the truth of the word and underprop the believer in the faith of it notwithstanding of any sad affliction or hardship he may be under for adhering to it for Paul foretold nothing but what the event did verifie and from this that the event did answer his prediction he doth perswade them not to faint but to adhere to truth although they were under present trouble for it We told you before that we should suffer tribulation even as it came to pass Ver. 5. For this cause when I could no longer forbear
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
so meerly doctrinal but it may be improved for some good practical use So then do Ministers preach and people learn aright those doctrinal truths about the nature of God his attributes about Christ his person natures and offices about the resurrection Christs second coming and life eternal when their great and furthest design is not to inform the judgement only in the knowledge of those truths but also to rectifie the affections by pressing some practical use and the performance of some one duty or other upon them for Paul doth handle some of these truths which are as doctrinal and fall as little under our practice as any other by pressing upon them thence a practical duty even to draw comfort from these truths for allaying excessive sorrow wherefore comfort one another saith he with these words 2. As we are not to look upon the afflictions of others as of no concernment to us seeing we are yet in the body Heb. 13. 3. and may suffer what others now feel but as upon a call from God to several duties and to more work than we formerly had So this is one special piece of work to which we are hereby called even to prove comfortable unto those whom the Lord hath wounded that being one end why the Lord doth Minister comfort unto our selves 2 Cor. 1. 4. for Paul shews that the afflictions of others did call them to this duty and therefore he enjoyns them comfort one another 3. As this duty of ministring comfort unto those whom the Lord hath wounded is incumbent not only unto publick Ministers but also unto private Christians in a private way So it ought to be mutual and therefore as a man would have matter of comfort and not affliction added unto his grief from others he should labour to be comfortable unto others himself for he enjoyneth this duty to be gone about by all and mutually Wherefore comfort one another saith he 4. The best and choicest of comforts for supporting the spirits of men under afflictions of any sort are those which are laid up in Scripture and pertinently drawn from thence with a prudent application of them to the case in hand there being no afflicted case to which a comfortable full and through Gods blessing an effectual cure is not to be found in Scripture 2 Tim. 3. 15 16 17. and all other comforts not drawn from thence being either vain and naught Isa. 55. 2. or a salve much narrower than the sore Prov. 18. 14. for he bids comfort one another with these words to wit those Scriptural comforts which he had presently written CHAP. V. THe Apostle in the first part of this Chapter doth persist in the former digression about Christs second coming shewing the time appointed for it could not be known v. 1. which he confirmeth first from their own knowledge of its unexpectedness v. 2. and secondly from the terrible and unexpected judgement which shall then come upon secure reprobates v. 3. against the terrours whereof he doth confirm the Godly v. 4 5. In the second part of the Chapter he presseth the exercise of several vertues As 1. Of Watchfulness and sobriety v. 6. because the contrary vices are works of darkness and ignorance v. 7. from which they were mercifully delivered v. 8. Secondly of faith love and hope v. 8. to the last whereof especially he doth encourage them from the certainty of salvation hoped for because of Gods decree v. 9. and the Mediators purchase v. 10. Thirdly he exhorteth all to the duties of mutual edification v. 11. and fourthly the people to acknowledge and respect their Ministers v. 12 13 and all to live peaceably v. 13. and sixthly to administer with patience a suitable remedy to three several sorts of spiritual diseases v. 14. seventhly to abstain from private revenge v. 15. eighthly to entertain a cheerful frame of sprit under all dispensations v. 16. ninthly to be much in the duty of prayer v. 17. and tenthly of thanksgiving as being well pleasing to God v. 18. eleventhly not to quench but to cherish the gifts and motions of Gods spirit v. 19. and twelfâ—hly in order hereto not to despise but highly esteem the publick Preaching of Gods Word v. 20. and thirteenthly to try what doctrines they hear and after tryal to hold what is sound v. 21. and lastly to eschew whatsoever hath any rational appearance of sin v. 22. In the last part of the Chapter he concludes the Epistle first by a prayer for their growth and perseverance in sanctification v. 23. secondly by a promise assuring them that God would answer his prayer v. 24. Thirdly by recommending unto them 1. To pray for him v. 25. 2. To salute all their Church-members in his name v. 26. 3. To communicate this Epistle unto them all v. 27. And fourthly he concludeth with his ordinary farewel-wish v. 28. Ver. 1. BVt of the times and the seasons brethren ye have no need that I write unto you The Apostle foreseeing that some curious heads might haply from what he had presently written of the Resurrection and Christs coming to Judgement take occasion to enquire when should those things be he doth divert them from all such enquiries by shewing that as to the times that is the year month or day of Christs coming or as to the determinate seasons of those times whether he should come in Summer or Winter by day or by night at morning evening or midnight see Mark 13. 32 35. it was not needful for him to write unto them any thing to that purpose where more is understood than expressed to wit that it was impossible to know either the time or season of his coming as the reason used v. 2. doth prove and therefore it was but vain curiosity for any to enquire concerning it Hence Learn 1. The written word of God is so contrived that as nothing necessary to be known for our incitement to duty and direction in the way to salvation is therein omitted 2 Tim. 3. 15. So our vain curiosity to know other things the knowledge whereof is not so necessary but would rather prove unprofitable and hurtful is not in the least measure thereby satisfied for it is written chap. 4. 16. That Christ shall come and the manner and effects of his coming the knowledge of all which is necessary but as to the peremptory time when he should come the Apostle declineth to write of it and that because the knowledge of it was not needful But saith he of the times and seasons ye have no need that I write 2. It hath pleased the Lord in his deep wisdom and mercy to conceal and keep secret the definite time of Christs second coming to Judgement that hereby the Lords people may be taught to watch and to keep their hearts alwayes ready and prepared for it Matth. 24. 42. for the expression ye have no need that I write of the times implyeth they could not be known or written of 3. So presumptuously bold is
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
Lord hath employed him in such a worthy excellent work as the proclaiming of peace to rebels in Christs stead 2 Cor. 5. 20. the espousing of a bride to him 2 Cor. 11. 2. and the gaining of souls to God 1 Cor. 9. 22. and whatever esteem is given him from any other motive whether the dignity of his place eminency of his parts the affableness of his disposition or his easiness to receive satisfaction in the matter of his maintenance if it be not also and mainly upon the account of his work that esteem is not given which is due to a Minister of the Gospel for he will have them to esteem them for their works sake 4. As Christian peace and concord among societies is a nursing mother unto all other duties 1 Tim. 2. 2. so it tendeth in a special manner to make the work of the Ministry successful among a people while Ministers have thereby not only access but delight to be doing good among the people and people also to edifie one another and nothing marreth the good of a Ministry more than a Spirit of discord dissention and strife let loose either betwixt Pastor and people or betwixt people and people among themselves for therefore it seemeth immediately after he hath spoken of the duties both of Pastor and people he subjoyneth And be at peace among your selves Ver. 14. Now we exhort you brethren warn them that are unruly comfort the feeble-minded support the weak be patient toward all men He doth here press four duties which are so many further branches of sanctification and all of them belong both to people and Ministers to each in their own way See in doct 1. The first three are astricted to three sorts of persons for their object as first the unruly that is who as disorderly souldiers from which the word in the original is borrowed do transgress the order bounds and limits of their particular calling and station assigned them by God and especially such as neglect their own business and intrude themselves upon the affairs of others as the Apostle explains himself 2 Thes. 3. 11. and those are to be admonished that is minded of their duty yea and sharply rebuked for the neglect of it for that the admonition here required doth include so much is clear from 2 Thes. 2. 10 c. A second sort are the feeble-minded that is as appears from the remedy prescribed those who are so much dejected in mind with the sense of sin or with the feeling or fear of afflictions that they are ready to faint in the way of their duty Prov. 24. 10. and such are to be comforted or animated against their discouragements from â—uch grounds as the word of truth doth afford A third sort are the weak or infirm and this either in their Judgement through want of capacity or information Rom. 15. 1. or in practice who being otherwise tender in their walk are carryed aside in some one particular or other by a more than ordinary violence of some tentation Matth. 26. 69. And those are to be supported The word signifieth to underprop them as a beam doth the house to wit by bearing though not with their sins Gal. 2. 11. yet with their persons Eph. 4. 2. by tender yielding to them in the practice of things indifferent 1 Cor. 9. 20. by wise commending what appearance of good is in them Mat. 12. 20. and by clearing of their mistakes with calmness and diligence Act. 18. 25 26. The â—ourth duty is not astricted unto any one sort but extended unto all indifferently who are diseased either in body or mind and especially such as are troubled with any spiritual malady to wit the exercise of patience whereby it seemeth according to the present scope he enjoyneth continuance in the forementioned duties and others of the like nature without wearying much less hopeless surceasing 2 Tim. 2. 25. notwithstanding that success for a time be wanting Doct. 1. The visible Church of Christ is constitute not of Angels or Saints made perfect but men of sinful infirmities and those of several sorts in several persons and therefore the Church may be well compared to an Hospital full of sickly persons labouring under a great variety of spiritual diseases some under one sort some under another and consequently all of them fit objects upon which Jesus Christ the great Physitian of souls may exercise some one or other of his spiritual cures for Paul representeth this Church as such wherein some were unruly some feeble-minded and a third sort weak 2. The Lords Ministers and people may not on this prentence rent and separate from the society and fellowship of visible Churches but are to employ their skill and experience in things spiritual under Christ the great Physitian every one in his own place and station in administrating some suitable cure and remedy to the diseased members of Christs visible body as they may have access and opportunity â—or so doth Paul here enjoyn them not to separate from but to warn the unruly c. 3. As there is a great variety of spiritual distempers incident to several diseased patients and the disease of one is not the disease of all but almost every patient doth labour under his own distemper which is at least in some circumstances different from the disease of others So it concerneth those who would prove successful Physiâ—ians in curing the spiritual distempers of diseased Christians to be well acquainted with the temper of their Patient and the nature of his disease that they may the better know how to administer a suitable cure for he shews that there are some more unruly some feeble-minded some weak and implyeth that those who were to administer the prescribed cures should know the disease before they meddle with the cure warn the unruly c. 4. As Christ the great Physitian hath provided a great variety of spiritual cures and remedies answerable to the several distinct infirmities of his diseased people So every cure is not fitted or to be applyed by Christs servants unto all diseases otherwise they prove Physitians of no value and by a wrong application do make the malady worse But every disease must have its own proper cure for he enjoyns them to warn the unruly to comfort the feeble-minded to support the weak 5. Though every spiritual patient almost as said is hath his own distinct distemper yet there is one which is common almost unto all to wit a great unwillingness to admit of a suitable cure and no small difficulty to be wrought upon by it and this doth call for one common remedy unto all to wit patience and indesatigable diligence in Christians who are called to be Physitians one unto another be patient towards all men saith he Ver. 15. See that none render evil for evil unto any man but ever follow that which is good both among your selves and to all men The Apostle presseth in this verse another branch of sanctification and
Idols temple 1 Cor. 10. 21. familiar and unnecessary conversing without a call with profane lewd persons Luk. 22. 55. or in secret suspect places with persons of a different Sex chiefly if he or she be evil reported of This is v. 22. Doct. 1. So foolish and inconsiderate are most men naturally that when they are exercised in flying from the one sinful extream they are in no small hazard to be carryed unawares upon the other Their great intentness upon the evil which they flye from and is alwayes before them doth make them not to ponder or advert unto the snare which is behind them Paul implyeth so much while having disswaded from the one extream of despising publick preaching v. 20. he presently disswadeth them from the other of giving blind obedience to their Ministers while he saith prove all things 2. Though all private Christians have not received an equal measure of gifts Rom. 14. 1. yet the Lord hath bestowed a spirit of discerning in a greater or a lesser measure upon all by which if diligently and tenderly improved in the search of Scripture Act. 17. 11. accompanied with prayer Psal. 119. 19. they may be enabled so to judge of what they hear delivered in preaching as to choose and embrace what is sound and nourishing and refuse and reject whatever is erroneous and hurtful for if they had not such a spirit of discerning bestowed upon them by God it should have been in vain to enjoyn them to prove all things and hold fast that which is good 3. The spirit of discerning bestowed by God on private Christians should be exercised in judging of their Ministers doctrine not in order to their passing a judicial sentence upon him for they are not his Judges 1 Cor. 14. 32. nor yet to the venting of their carping censures against him making his Ministry in all things unsavoury unto others but in order to the regulating of their own practice in chusing what is right and refusing what is wrong of what they hear for he enjoyneth the exercise of their judgement of discretion in relation to their own practice even that they may hold fast what is good 4. As a fixt resolution to be constant in the maintenance of any opinion should flow from rational conviction after exact search that the opinion which we hold is true and sound otherwise our constancy and fixedness is but self-willed pertinacy Jer. 44. 16. So when after exact enquiry truth is found out we ought to be so fixed and peremptory in our resolution to maintain it as that we may not waver or be tossed to and fro with any wind of doctrine which is contrary unto it Ephes. 4. 14. for before they resolve he bids them prove and then hold fast without wavâ—ring what after tryal is found good 5. A conscientious tender Christian must not yea will not only have a regard to the all-seeing eye of God by abstaining from what is â—vil in it self and in his sight for which his conscience might smite him but also to the eye of men by abstaining from what hath the appearance of evil unto them and for which his good name might be justly smitten and wounded by others he 'l study so to walk as that he may not only stand himself but that occasion of falling by his indiscreet use of Christian liberty be not given unto others He 'l labour to be on his guard not only against some tentations but all and not only at some times but alwayes for this is enjoyned in the last place as the highest step of a tender walk to abstain from the appearance of evil by which a mans name might justly suffer or his neighbour be scandalized and to abstain not only from some but all appearance of evil Ver. 23. And the very God of peace sanctifie you wholly and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. In the third part of the Chapter he concludeth the whole Epistle and first in this verse by prayer to God that he would work those graces and duties of sanctification in them which he hath pressed upon them from chap. 4. v. 3. The particulars in which prayer are first the stile given to God he is the very God of peace as being the author of all sanctified peace among men Psal. 147. 14. and chiefly of their peace with God flowing from justification Rom. 5. 1. which epithete it seemeth doth here serve as a ground for faith to rely on for obtaining the thing sought to wit that he would sanctifie them because he was become a God of peace to them having justified them Rom. 8. 30. The second particular is the thing prayed for that he would first sanctifie them whereby must be meant the making them to grow in sanctification described chap. 4. v. 3. for they were already sanctified in part And next preserve them blameless whereby is meant their preservation by the power of God in the state of grace without apostasie or backsliding which sanctification the progress and perseverance wherein is here prayed for is described from its universality in extending it self to the whole man set down first more generally in the word wholly next in a particular enumeration of the several parts of the whole man three in number 1. His spirit which when contra-distinguished to the soul as it is here doth signifie the understanding and knowing part of the man 2. His soul whereby being distinguished from the spirit must be meant his will and affections 3. His body that is the outward man by which the soul doth act The third particular in the prayer is a date or term-day condescended upon to wit the coming of the Lord Jesus Christ which expresseth not only the time how long he desires that Gods care in preserving and making them to grow in sanctification should last but also the term-day when this petition shall be answered to the full and believers made wholly blameless in holiness without all spot of ignorance in their understanding and disconformity to Gods will or perverseness in their will and affections or of any sin whatsoever in their body or outward members all this shall be unto or as the word may read in the second coming of Christ the Lord to judge the world Hence Learn 1. A Minister is not to think himself exonered when he hath pressed the practice of all necessary duties upon the people of his charge but he must be tenderly solicitous about the success of his pains among them and more particularly It is a necessary piece of a Ministers duty to be frequent and fervent in prayer with God for them beseeching him earnestly to work that in them which he hath pressed upon them for the Apostle having pressed upon them the several duties of sanctification from v. 3. of chap. 4. doth betake himself to God by prayer that he would sanctifie them wholly 2. Precepts and exhortations to duty which
them that believe in that day 10. We are not bound to believe any other doctrine as necessary to salvation but that whereof it can be made out convincingly that the Apostles and other penmen of holy Scripture directed infallibly by the spirit have given testimony unto for saith he our testimony was believed among you 11. As it is the duty of Christs Ministers to make application of general promises unto the particular case of the Lords people to whom they are sent So they should carefully guard lest they apply those promises unto any but such as are so qualified as the promise doth require otherwise they speak peace to whom the Lord doth not speak peace for the Apostle applyeth the general comfort unto them in particular having found them endued with faith that necessary qualification which is required in the person to whom the promise doth belong because our testimony was believed among you saith he Ver. 11. Wherefore also we pray alwayes for you that our God would count you worthy of this calling and fulfil all the good pleasure of his goodness and the work of faith with power In this and the following verse is contained a fourth ground of consolation for them under their present sufferings the summ whereof is that he and his associates did earnestly pray to God on their behalf where besides the act of praying and praying for them alwayes of which see upon 1 Thes. 5. 17. there is first the occasion of their prayer pointed at in the word wherefore or for this cause which relateth to the foregoing purpose to wit because Christ was to come to be glorified in believers and because they in particular were believers therefore he and his associates did pray for them Next there are the things prayed for first That God whom he appropriates to himself as his God by Covenant would count them worthy or judge them fit and meet see upon v. 5. for this calling that is to enjoy that glory unto which they are called for they were called already and therefore calling here must not be taken for Gods act in calling them but for that unto which they were called even the Kingdom of God spoken of v. 5. Next That in order to this God would fulfil or fully perform and accomplish his good pleasure concerning them that is his eternal purpose of election called usually by the name of good pleasure Ephes. 1. 5 9. and all his good pleasure that is all things which he had purposed in that decree to bring about for them even salvation and all things pre-required to it And it is called the good pleasure of his goodness to shew that nothing but his own goodness and propenseness to communicate good from himself to others was the cause and motive of that decree See Eph. 1. v. 4. doct 7. Thirdly That the Lord by his own omnipotent power would fulfil and by fulfilling preserve actuate increase and fortifie the work of faith in them or the grace of saving faith with all its gracious effects the saving graces of Gods Spirit Doct. 1. As it is our duty in the constant course of our prayers to God to mind the case of others and especially of those who suffer for truth because their tentations to fall are strong 2 Tim. 4. 6 10 14 15. and the glory of God and edification of the Church are in a singular manner concerned in their standing 2 Tim. 2. 10. So it is a choice ground for comfort and encouragement unto suffering Christians to know they have the prayers and best wishes of those who are dear to God sent up to the throne of grace daily for them The effectual fervent prayer of a righteous man availeth much Jam. 5. 16. for Paul did pray alwayes for those suffering Thessalonians and doth let them know so much for their encouragement wherefore also we pray alwayes for you 2. As it is the duty of Pastors to pray to God for thâ— Lords people as well as it is to preach unto them So the more a people do thrive in grace by a Ministers pains and the more ground of confidence is afforded to him by their carriage that it shall be eternally well with them the more will his encouragement be and his engagements the deeper to pray to God for them A stubborn and graceless people do prove a dead and heartless weight for a Minister to stand under and to lift at before the Lord for Paul did alwayes pray for this people and was encouraged thereto from their growth in grace formerly mentioned and more especially from the evidence he had of their eternal well-being in their believing his testimony mentioned v. 10. and related unto here in the causal particle wherefore Wherefore also we pray alwayes for you 3. It is the duty of those who have gotten their interest in God made clear to improve their interest in him and familiarity with him for the behove not of themselves alone but of others also This being the only way to recompence the tender bowels of others to them who employed their power with God for their behove when possibly they themselves were strangers to him for Paul improveth his interest in God for them while in praying to God on their behalf he calleth him his God that our God saith he would count you worthy 4. As none are worthy fit or meet for Heaven but those whom the Lord hath drawn out of nature to the state of grace in their effectual calling seeing no unclean thing can enter there Rev. 21. 27. So there is nothing in us either before or after our effectual calling which makes us worthy of Heaven or meet for it by way of merit but all our fitness and worth of that kind doth come from Gods gracious acceptation his vouchsafing and accounting of us as such for if we were worthy of Heaven by our own merit to what end doth he pray to God that he would count them worthy of it and he expresseth Heaven by the name of calling to shew that none but called ones are worthy of it and fit for it 5. As none shall be accounted and declared worthy in the last day to enter the joyes of Heaven but those whom God by his eternal decree and good pleasure hath appointed for it So the Lord in that his eternal decree hath not appointed Heaven for any but those whom he hath appointed also in the same decree to make meet for it for the connexion of the two first petitions teacheth both that Gods good pleasure and decree is anterior to their being accounted worthy and that Gods good pleasure is fulfilled and executed in Gods counting them meet and worthy and consequently in his making them so And fulfil all the good pleasure of his goodness 6. As this eternal decree of election is extended unto more things than one even to the salvation of the elect and all the means tending to it So it is in all respects fully free and had its rise
he doth really and in deeds oppose Christ therefore he is called an opposite to him who opposeth himself 2. An opposiâ—e and adversary to God and Christ doth seldom prove a faithful friend to man whosoever doth once break his trust to the former he will not spare to trample upon the latter if it may conduce for his interest and doth not exceed the reach of his power for upon the Antichrist his opposing himself to God and Christ doth follow his arrogance to man in exalting himself above the supream Civil Magistrate even all that is called God or is worshipped See the exposition 3. A spirit of pride and arrogance is insatiable and indefatigable and extreamly daring It must be all and above all otherwise it is nothing and where it is attended with success it attempteth things almost impossible and remaineth indesatigable until the height aspired at be once attained for Antichrist in his arrogancy though he be but a false Prophet Rev. 16. 13. aspireth above Kings yea Emperours and ceaseth not until he work himself up above them all he exalts himself above all that is called God or is worshipped 4. One degree of sin doth so much make way for a further that those things which at the first men do stick at will through the continued custome of some lesser degrees of those same evils be easily swallowed at last and without reluctance for Antichrists arrogance against man maketh way for his arrogance against God and hardneth him in it as the Apostle insinuates while he saith so that he as God sitteth making this his pride against God follow upon the former 5. The Antichrist is not to be sought without the visible Church neither among the Turks as some do imagine nor yet among the Jews as the Papists do dream that Antichrist shall be one individual person without succession by Nation a Jew of the Tribe of Dan born of an Whore in Babylon a profest enemy to the very name of Christian Religion shall draw the Jews after him build the Temple at Jerusalem cause himself to be worshipped therein as the true and living God and yet be a secret worshipper of the Devil that he shall bring all Kingdoms under him Reign precisely three years and an half kill Enoch and Elias the fore-runners of Christ and at last himself be killed by Christ or an Angel forty five dayes before the day of Judgement which fable as it is maintained by them to defend their Pope from being Antichrist so it appeareth abundantly to be but a fabulous invention by the whole current of this Prophesie and especially by that which is here affirmed He shall sit in the Temple of God and therefore is to be found not without but within the visible Church even a Bishop claiming universal authority over the whole Church accompanied with an army of Priests as one of their own Popes did maintain a little before the Antichrist did come to his height He shall sit saith Paul in the Temple of God See the Exposition Ver. 5. Remember ye not that when I was yet with you I told you these things The Apostle closeth the former description by giving them a gentle and indirect reproof for their oblivion and ignorance of the truths presently delivered as that which had unsettled them in the present truth concerning the time of Christs second coming and hereby addeth a weight to what he had now written about the Antichrist while he sheweth that it was not a doctrine newly invented but that he had formerly told them fully of it and instructed them in all its particular branches while he was with them at Thessalonica Act. 17. 1 2. and therefore they ought to have remembred it Doct. 1. As the Church enjoyeth now and then some peaceable times wherein the Gospel hath free passage without any considerable check or restraint either from errour or persecution So it is the duty both of Pastors and people to improve so rich a mercy to the best advantage and especially then the Lords servants should give frequent warnings of future evils that the people of God may fore-arm themselves against an approaching storm for while the Church at Thessalonica enjoyed some little respite from trouble Paul doth stir his time among them and gives them warning that the Churches tryals under Antichrist was coming When I was yet with you I told you these things 2. As it is a blame-worthy fault too frequently incident unto the Lords people to forget what necessary truths have been taught unto them by their faithful Pastors and especially those which tend to make them shake off security and ease and prepare for eminent tryals So forgetfulness of this kind doth encourage Satan to sow among them tares of errour which otherwise he would have but little heart to venture on as despairing his pains should meet with the desired success for Paul insinuates they had forgot and reproves them indirectly for it as that which had encouraged Satan to brangle them about the time of Christs coming which they could not have imagined to come in the present age if they had but remembred what he had taught them about the Antichrist Remember ye not saith he I told you these things Ver. 6. And now ye know what withholdeth that he might be revealed in his time Because the Apostle had shewn v. 3. that the Antichrist must be revealed antecedently to Christs second coming he doth now in the third branch of this prophesie speak something of the time when he should be revealed and of the lets and impediments which for the time did hinder his discovery And first he sheweth he was not yet revealed and therefore they were not to expect the day of Christs second coming so soon as they did while he mentions something which did then withhold or stay and hinder his revealing and publick appearing in the height of his power for a season the Lords overruling providence so ordering that he might be revealed not before but in his time that is the time prefixed by God for that thing Now by this stop and obstacle in the way of Antichrists rising greatness must be meant some man person or persons as appears from v. 7. where he is spoken of as such only he who now letteth and the general current of Interpreters both Popish and Protestant and many ancient Fathers also do agree that hereby is understood the supream authority and respect of the ancient Emperours in the Roman Empire who by their eminent temporal power did hinder the arising of Antichrists spiritual power over the Christian world and upon whose ruines the Antichrist was to arise and to possess their Throne and seat in the City scituate upon seven hills Rev. 17. 9. even Rome that great City which did then Reign over the Kings of the Earth Rev. 17. 18. and though the Apostle had expressed so much to them while he was with them for therefore he saith they knew what did withhold yet he doth not
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
were with both hands against all opposition as the word signifieth therefore bâ—ethren stand fast and hold 4. The apostasie of many from the truth and the prevalency of errour is so far from being in reason a motive to make us think the less of truth and to follow the drove that it ought to make us love truth the better cleave to it more firmly and become more rooted in the faith of it that so the storm which bloweth others up by the roots may not unsettle us for from what he spoke of a general apostasie to come he exhorts them that therefore they would stand fast and hold the traditions 5. There is no ground here to establish the authority of Popish unwritten traditions as a partial rule of faith and manners of equal authority with the written Word of God for though some of those traditions here mentioned were not written by Paul in any of these two Epistles yet they as all other truths necessary to salvation were committed either before or after this to sacred writ 2 Tim. 3. 15 17. traditions which ye have been taught whether by word or our Epistle Ver. 16. Now our Lord Jesus Christ himself and God even our Father which hath loved us and hath given us everlasting consolation and good hope through grace He confirms them thirdly by praying to God for them that he would work those things in them which he was pressing upon them to wit comfort and constancy In which prayer he first layeth down some arguments for strengthning both his own and their confidence in expectation of an answer The first is taken from that near relation wherein Christ and God to whom he prayeth did stand towards them Christ himself being their Lord Jesus Christ and God their Father The second from Gods special love to them The third from the fruits of his love already enjoyed 1. Consolation that is ease of mind from and encouragement of spirit against all causes of sorrow which is actually attained by real believers at some times Psal. 27. 1 2. and all such have sufficient grounds and reason for it alwayes Heb. 3. 17 18. and the meanest measure of it enjoyed by any here is an earnest of that full and perfect freedom and ease from all sorrows and weights of sin and misery which they shall enjoy in Heaven for ever Job 4. 14. and therefore is it called everlasting consolation 2. Good hope that is both solid grounds of hope and the grace of hope it self whereby we make use of those grounds by expecting all the good things which God hath promised Rom. 8. 25. which two fruits of love are described from their common fountain Gods grace and favour not only without but contrary to our deserving Isa. 64. 6. Doct. 1. That precepts and exhortations to duty do not inferr a power in mans free-will to obey fee upon 1 Thes. 5. 23. doct 2. for he here prayeth that God would work that in them which he hath presently pressed upon them Now our Lord Jesus Christ himself c. 2. As it is the Lords blessing and powerful working of his spirit which maketh the word Preached gain ground on hearts 1 Cor. 3. 7. So it is the duty of Ministers and of people also to deal with God in earnest by Prayer for his promised spirit to accompany the Word Preached and make it lively seeing the Lord hath undertaken to give his holy spirit unto those who ask him Luk. 11. 13. for Paul having pressed comfort and constancy doth pray to God that he would comfort and establish them and thereby teacheth them to do the like Now our Lord Jesus Christ himself c. 3. That a man may stand fast especially in trying times there is more required than conviction of duty or a fixed resolution to stand to his duty Matth. 26. 33 35. There must be also a continued influence from the Lord of cheerfulness comfort and courage otherwise all will be to little purpose for Paul seeth this necessary and therefore prayeth for it Now our Lord Jesus Christ himself c. 4. That Jesus Christ is true God equal with the Father appeareth from this that not only he is one who heareth prayer the author and bestower of all spiritual blessings which are here sought from him and said to be already bestowed by him but also he is named before the Father which certainly had been blaspheamous if he were not also true God Now our Lord Jesus Christ himself and God even our Father c. 5. That Christ is a distinct person from the Father though one in substance with him appears from this that they are here distinguished by Paul Now our Lord Jesus Christ himself and God even our Father 6. That God the Father is usually named before the Son doth not inferr any inequality betwixt them but only the order of subsistence and working which is among the persons of the blessed Trinity for here Christ the second person is named first to shew there is not any such inequality Now our Lord Jesus Christ himself and God even our Father 7. That our prayers should be directed unto God only see upon Eph. 1. 17. doct 3. for so doth Paul alwayes direct his Now our Lord Jesus Christ himself c. 8. Our prayers to God should not consist of multiplyed petitions only but ought to be fraughted with such arguments and motives for obtaining what we ask as may strengthen our confidence in expectation of an answer for such are the Apostles prayers Now our Lord which hath loved us and given us c. 9. In seeking things needful from God we should look upon him not as standing disaffected to us and at a distance with us but according to the nearest relations which we can reckon our selves to have unto him for Paul eyeth Christ and God as his and their Christ and Father Now our Lord and God even 〈◊〉 Father 10. The Faith of Gods special love doth strongly underprop the heart with confidence of a gracious answer in prayer as knowing that love in God is communicative of any thing in God that is good and needful for the party loved Psal. 84. 11. and that seeing his love hath given Christ which is more he will not withhold that which is less Rom. 8. 32. for Paul doth strengthen his confidence from this ground while he saith which hath loved us 11. Our former receipts from God should be improved as helps and props for strengthning confidence in expectation of obtaining yet further from him even whatever our necessities call for and his glory shall require at our hand This being the Lords usual way to do good because he hath done good and therefore prayer should not be wholly stuffed with heartless complaints of what we want there should be a mixture of humble and thankful acknowledgement also of what we already have and an argument drawn from thence to plead for more for so doth Paul here Who hath given us everlasting
doct 4. finally brethren 2. Most eminent Christians for gifts and graces are usually most sensible of their own wants and so far from undervaluing others being compared with themselves that they highly prize what worth is in them and can pleasantly stoop to receive some spiritual benefit and advantage from them for though Paul did exceed them all in spiritual induements yet he most affectionately seeketh the help of their prayers Finally brethren pray for us 3. Ministers should so lay out and employ what stock of gifts and graces they already have for the good of the Lords people as that they jointly endeavour by all means of Reading Meditation 1 Tim. 4. 13 15 and of prayer by themselves 2 Cor. 7. 5. and of others to acquire a new supply of strength and furniture for enabling them to their work lest otherwise they run dry and have little or nothing to say unto any good â—urpose 1 Tim. 4. 15. for Paul having instructed them and prayed for them in the former part of this Epistle doth now beseech them to deal with God for a new recruit of furniture for him Pray for us 4. As it is the duty of Christian brethren mutually to pray for and to require the performance of this duty from one another So the most effectual way for engaging others to pray for us is to make them know we pray for them and that we esteem of them as such whose prayers are somewhat worth for Paul being to crave the help of their prayers did shew chap. 2. v. 16. that he prayed for them and doth here shew he esteemed them as brethren that hereby he may engage them Brethren pray for us 5. The great care of a faithful Minister and that which lyeth nearest to his heart and which of any other thing he recommendeth most to the care of others is not so much his own personal respect or preservation from hazard as the success and thriving of the Gospel by the blessing of God upon his pains and the pains of others for this is it he recommends unto them to be prayed for in the first place and the care of his own person but in the second Pray for us saith he that the word of the Lord may have free course 6. It is the duty of the Lords people and servants not only to give the Gospel countenance and entertainment where it already is but also to have enlarged desires seconded with the utmost of orderly endeavours for the spreading and propagation of the Gospel unto those places where it is not for this is it that Paul would have them to pray for here even that the word of the Lord may have free course 7. So great and many are those obstructions cast in by the Devil and men in the way of the Gospels progress Act. 10 23. that no humane endeavours nor any thing else except the omnipotent power of God can fully remove them for he seeth a necessity of prayer to God that the word of the Lord may have free course 8. It is the duty of Ministers and people not only to endeavour that the Gospel may run through the tongues and ears of many and outward subjection be rendred to it but also that it be received in hearts and that so much be testified by the holy life and conversation of those who do receive it Neither are they to rest satisfied with the former without some promising evidences of the latter for he will have them to pray not only that the Gospel may have free course but also that it may be glorified See the Exposition 9. That the word of the Lord hath prevailed mightily with our selves and carryed us captive to the obedience of it should serve us both as an incitement to deal with God in behalf of others that they may be gained in like manner seeing grace is not envious 1 Cor. 13. 4 and for a ground of hope that our labour of that sort shall not be in vain in the Lord for that he may incite them to pray for others with confidence he minds them how the Gospel had prevailed with themselves even as it is with you saith he Ver. 2. And that we may be delivered from unreasonable and wicked men for all men have not faith Here is first the second particular to be prayed for and it respecteth the person of Paul and of other faithful Ministers concerning whom they were to pray that they might be preserved and delivered to wit so long as God had any work for them 2 Sam. 15. 25 26. from the cruelty and snares both of open and secret enemies who are here called first unreasonable that is men demented whom no reason could satisfie or as the greek word implyeth men of no abode possibly the vagrant Jews or men unworthy to have any place or respect among men Next wicked that is men of a vitious life or more particularly as the original also implyeth men desirous of trouble and procuring trouble to others Secondly he gives a reason why this petition for their delivery and preservation was necessary and also hints at the cause of mens absurdity and wickedness presently spoken of to wit because many even of those within the visible Church had not the grace of saving faith and leaveth it unto them to gather that no good was to be expected from such to Christs faithful Ministers Doct. 1. Not only the Gospel which Ministers do carry but also the persons of Ministers for the Gospels sake should be respected and cared for both by themselves and by the Lords people of their charge Those earthen vessels should be regarded because of the precious liquor contained in them for Paul having recommended unto them to pray for the spreading of the Gospel in the first place doth now enjoyn them to pray for the preservation of his person and of other faithful Ministers in the next And that we may be delivered saith he 2. As faithful Ministers may alwayes look to meet with opposition So they who oppose them most and the work of God in their hands are usually men of turbulent spirits unreasonable carriage and for one bad property or other somewhat infamous even such as Pauls opposites here spoken of that we may be delivered from unreasonable and wicked men 3. Wherever a spirit of opposition against the publick Ministry doth enter it turneth malapert and shameless so that no eminency of parts of place or unblameableness of life in Christs Ministers can prove a sufficient sanctuary to shelter them from it for Paul was eminent for all those and yet those absurd and shameless men did create trouble and hazard to him That we may be delivered from unreasonable and wicked men 4. The visible Church hath alwayes in it a mixed multitude of good and bad whâ—aâ— and tares Matth. 13. 24. neither have the labours of the most eminent Ministers been ever for what appeareth so far blessed of God as to be the means of conveying saving grace
unto all who heard them for he sheweth that even in that time when the Apostles were Preachers all men had not faith and this must be understood of men in the visible Church for they knew sufficiently that all others who were without the Church had it not 5. As the grace of saving faith doth powerfully restrain a mans turbulent sensual and irrational affections So any other restraint where this is wanting will prove but weak to keep them at under if a suitable tentation be once presented for he makes their want of faith the cause of their unreasonable turbulent and wicked carriage for all men have not faith saith he 6. As the grace of faith is not bestowed by God upon all who hear the Gospel but upon some only even the elect Act. 13. 48. so it is a speaking evidence that such have no faith who prove shameless absurd and turbulent in their opposition to faithful Ministers and to the work of God in their hands for he maketh their opposition flow from their want of faith for all men have not faith saith he Ver. 3. But the Lord is faithful who shall stablish you and keep you from evil The Apostle doth here encourage them against their fear of falling from truth which he foresaw would readily arise from what he presently spoke of the many open and secret enemies to truth and to the sincere Preachers and professors thereof as appeareth from the adversative particle But and he encourageth them by assuring them that God would first stablish or confirm them in good so as they should not totally nor finally fall from it 1 Joh. 3. 9. 2. Most carefully keep them as a prison is kept as the word implyeth from evil that is from Satan that evil one together with all his evil and mischievous devices even every evil work 2 Tim. 4. 18. to wit so as sin should not have dominion over them Rom. 6. 14. The truâ—h of all which is confirmed from this that God is faithful one who may be trusted and will perform whatever he hath promised where he supponeth that God hath promised never to leave them who have once sincerely closed with him according to Joh. 10. 28. and therefore his faithfulness must be engaged to establish and keep them Doct. 1. As the truly Godly upon the apprehension of any pinching hazard are of all men aptest to be discouraged with thoughts of their own weakness 1 Sam. 27. 1. So it is the duty of every faithful Minister carefully to foresee what may prove discouraging to any such and tenderly guard against it yea such should be his tenderness in this that their hazard should make him in a manner forget his own for though the rage of enemies was mainly bent against Pauls own person yet he is more taken up how to guard against the discouragement of the Lords people which he foresaw would arise from it than to provide for his own safety But the Lord is faithful saith he wâ—o will stablish you 2. Then doth a Minister wisely guard and underprop the Lords people against discouragements arising from their own apprehended weakness when he doth not labour to possess them with the contrary thoughts of their own strength which indeed is none 2 Cor. 3. 5. but rather confirming whatever thoughts they have of that kind he doth fasten them upon the power and faithfulness of God for their support for so doth Paul here But the Lord is faithful saith he who will stablish you 3. That Gods fidelity is impledged for the performance of his promises See upon 1 Thes. 5. v. 24. doct 5. for God is faithful 4. The final perseverance of believers in good and their preservation from evil in the extent mentioned in the exposition is absolutely promised and most undoubtedly shall be performed for the impledging of Gods faithfulness for it implyeth that it is a thing promised But God is faithful who shall stablish you c. 5. The infallible perseverance of the Saints in good and their preservation from evil doth not flow from the nature of grace in it self which is but a created quality and may be crushed if there were not some external help to underprop it Rev. 3. 2. nor yet from any fixedness of their own resolutions which are in themselves but changeable Jer. 20. 9. but from the power of God who standeth engaged to bear them through against all opposition in the contrary But God is faithful saith he who will stablish you Ver. 4. And we have confidence in the Lord touching you that ye both do and will do the things which we command you Here is his second exhortation wherein he doth most effectually though indirectly incite them to obey the doctrine delivered by him in general as the rule of their life and conversation while he professeth his charitable confidence ground upon the Lord and his grace of their present and future obedience to what he had commanded them in the name and authority of Jesus Christ as the word in the orignal doth imply See upon 1 Thes. 4. v. 2. Understand him here to speak 1. Of the present obedience of the most part as to the main of his injunctions though in some things they were defective as appeareth from v. 6 c. and 2. Of the fewer though better part as to all his injunctions in general And 3. Of them all as to their future obedience whereof he was charitably confident though for the present as said is they were in some things blame-worthy Doct. 1. It is the duty of Ministers towards the Lords people of their charge and of all Christians mutually towards one another charitably to believe and hope the best of their inward good condition and perseverance in it where there are any probable though not infallible evidence for charity thinks no evil 1 Cor. 13 5. Thus Paul had confidence that they both did and would do c. 2. We ought to ground our charitable confidence of peoples perseverance in well-doing not in themselves whatever be their present goodness for all men are weak Mat. 26. 41. and lyars Rom. 3. 4. but in the Lord who alone can powerfully encline their hearts to good and preserve them in it for Paul had confidence not in them but in the Lord concerning them 3. It is a singular piece of ministerial prudence for a Minister in some cases and when he hath to do with some people especially those in whom he seeth any appearance of good yet an aptness not to be discouraged with the bad thoughts which discerning gracious men may have concerning them to point out to such their duty and to incite them to it rather by shewing his charitable thoughts of their present and future obedience than by a rigid pressing of their duty on them joined with an upbraiding of them for some present neglects and his professed diffidence of their amendment in time coming for Paul incites them to obedience by professing the confidence he
had of them And we have confidence that ye both do and will do 4. It is the duty of people to improve what place they have in the charity of faithful Ministers or discerning Christians as a spur to incite them to further diligence and to walk answerable to that esteem which others have of them and not to rest upon it as if having it they had enough for Paul doth express his charitable confidence of them that they may be thereby incited to their duty We have confidence that ye both do and will do 5. As the life of a Christian is more in practice and in doing than in profession and word-speaking So the rule of their practice is not the example of others Exod. 23. 2. nor yet the dictates of their mother-wit or natural reason Rom. 1. 21 22. and much less the sway and inclination of their corrupt affections Isa. 57. 17. but the word of God and those injunctions of his sent Ministers which they as his Lyon-heraulds do press upon them from him for he expresseth the Christian mans exercise by doing what he commanded them in the name and authority of Jesus Christ. Ye both do and will do the things which we command you saith he 6. The practice and obedience of Christians according to the forementioned rule must be both universal extending it self to all that is commanded and constant so as not only they begin well but also continue unto their Journeys end for so was their obedience We are confident ye both do and will do the things which we command Ver. 5. And the Lord direct your hearts into the love of God and into the patient waiting for Christ. Followeth his third exhortation whereby while he prayeth the Lord to direct their hearts or make them straight he doth also indirectly incite them to the exercise of two graces which are chief parts of and have special influence upon the obedience formerly pressed First the love of God understand that whereby we love God under which is contained love to our Neighbour as a stream flowing from that fountain Matth. 22. 37 39. Although the sense and feeling of Gods love to us spoken of Rom. 5. 5. needeth not to be excluded Secondly Patient waiting for Christ or as the word is in the original patience of Christ. It implyeth patience with expectation even such a patient enduring of hardships in the way of our duty for Christs sake as is joined with and floweth from a well-grounded expectation of good things to be received from Christ especially at his second coming Doct. 1. As the hearts of men are in the hand of the Lord who alone can powerfully encline direct and turn them where-ever he will Prov. 21. 1. So it concerneth us highly to see to the heart that it be rightly inclined seeing wheresoever it goeth it doth powerfully draw the whole man with it for Paul doth pray the Lord to direct their hearts 2. That Christians do continue constant in the course of begun obedience there is of necessity required a continual supply of influence from God together with some fervour of love to him and patient expectation of good things to be received from him which may serve as cords to draw us forward in the way of duty against all tentations and discouragements which will be otherwise prevalent to retard and draw us backward 2 Cor. 5. 14. Psal. 27. 13. for as a mean of their continuing to do what he commanded them he prayeth the Lord to direct their hearts into the love of God and patient waiting for Christ. 3. As the heart of man is by nature crooked and perverse So it is in a special manner averse from the love of God whom though he be the chief good yet every man by nature doth hate though not as he is Creator and preserver of the world yet as he is a just Judge armed with vengeance against evil doers yea and there are dregs of this averseness even in the truly Godly who have a law in their members rebelling against the Law of God written in their mind and renewed part Rom. 7. 23. for this crookedness and averseness from love to God is implyed while he prayeth the Lord to direct or make straight their hearts into the love of God 4. The hearts of men by nature are also averse from undergoing a suffering lot for Christ and from taking that comfort under the cross which ariseth from the hope of a promised out-gate and reward as being unwilling to give any further trust to the precious promises than they see of present performance 2 Pet. 3. 4. yea and there are dregs of this averseness also in the truly regenerate though not allowed of by themselves Psal. 42. 9. as appeareth from their desire to shift a cleanly cross Matth. 16. 22. and therefore small courage oft-times under it Heb. 12. 13. or hopes of an out-gate from it 1 Sam. 27. 1 for averseness is also implyed while he prayeth the Lord to direct their hearts into the patient waiting for Christ. 5. How averse soever the hearts of men in nature or of men renewed are from the exercise of those or other graces yet there is omnipotency in God to make them straight when he will and to encline them powerfully to love where they hate to take up a cross for Christ contentedly and to hope for what they see not confidently for while the Apostle prayeth that the Lord would direct them to love and patience he doth suppone that God hath power so to direct them 6. The graces of love to God of patience under a suffering lot and of well-grounded hope do well together in so far as where love to God is rooted in the heart together with a firm expectation of all those good things contained in the promise to be received from him there can be nothing too hard to be undergone and suffered for him Rom. 8. 35. 2 Cor. 4. 16. with 5. for Paul doth pray for all those jointly even the love of God and patient waiting for Christ see the Exposition Ver. 6. Now we command you brethren in the name of our Lord Jesus Christ that ye withdraw your selves from every brother that walketh disorderly and not after the tradition which he received of us Here beginneth his fourth exhortation upon which he insisteth most and dealeth more peremptorily in it than in any of the former as that which is his great work in the first part of this Chapter and to which all the rest have been preparatory insinuations And first being to handle this purpose more generally to v. 11. he straitly commands them in the name and authority of Jesus Christ to withdraw from or have no familiar intimate fellowship with any brother or Christian in external profession who walketh disorderly or that as a disorderly souldier from which the word in the original is borrowed did any wayes transgress the order bounds and limits of his particular calling and station assigned him by
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
graces of Gods Spirit after mentioned which they in charity and from some speaking evidences as it seems did judge for what they knew were bestowed upon them all 2. Of praying to God on their behalf to wit for constancy and growth in the knowledge of the Gospel and practice of true piety So Chap. 3. 12 13. Hence learn 1. A begun work of grace in us is then improved aright when we do not draw an argument for fostering laziness and sloth from it but are thereby incited to hold fast what is already received and to seek after more For Paul's scope is to incite them unto constancy and further progress by making them know what thoughts he had of Gods grace already in them in this and the following Verses We give thanks c. 2. We would endeavour so to speak unto others of these saving graces which are in them as thereby they be not puffed up with conceit but made in all their richest receits to see matter of humiliation in themselves and of thanksgiving unto God For therefore Paul being to let them know how much he esteemed of their graces maketh entrie to his purpose not by setting forth their praises but by giving thanks to God on their behalf teaching them to do the like 3. It is the duty of the Lords people in their immediate addresses to God to present the case one of another before the Lord and to be suitably affected with it both with their enjoyments to thank the Lord for them and with their wants to pray to God that he would supply them and especially a Minister ought to be affected thus to the people of his charge for so was Paul and his associates We give thanks making mention of you in our Prayers 4. Then do we discharge this duty which we owe one to another faithfully when we do it constantly and alwaies when occasion is offered to approach unto God for our selves otherwaies our seldom discharging of this duty doth speak it is not minded seriously or affectionately For Paul gives thanks to God alwaies for them 5. Concerning the extent of Paul's charity towards them all so as to take matter of thanksgiving to God from all and every one of them see upon Phil. 1. 7. doct 3. doct 6. As the duties of Prayer and Praise go well together and do mutually contribute for the help one of another So we would make such a discovery unto others of the good that is in them to make them thankful and set them upon the duty of Praise as to make them also know there is much good yet wanting to keep them humble and to set them upon the duty of Prayer For Paul doth both these while he sheweth them he not only giveth thanks for the good they already had but also prayeth for that which was yet lacking Making mention of you in our Prayers Ver. 3. Remembring without ceasing your work of Faith and labour of Love and patience of Hope in our Lord Jesus Christ in the sight of God and our Father The Apostle prosecutes the forementioned scope by giving reasons of his often thanksgiving to God for them And first in this Verse he sheweth that those graces which he with his associates saw kything in them had left such an impression upon them that they could not but without ceasing or when ever occasion offered make mention of them both to God and men Of which graces he reckoneth three in the exercise whereof all Religion doth consist 1 Cor. 13. 13. First Faith whereby we assent in our understandings to the truth of all Gods Word Act. 24. 14. because of his authority who hath revealed it Joh. 4. 42. and are acted in our will and affections suitable to what whose truths do hold out Heb. 11. 13. But do especially rest on Christ for Salvation that good thing offered in the Promise Act. 16. 31. 2. Love whereby we wish well to Ps. 40. 16. Matth. 5. 44. and desire to be one with 2 Cor. 5. 8. Gal. 5. 12 with 15. and do acquiesce and rest satisfied with what goodness and perfection we find in Ps. 18. 1 2. Prov. 16. 13. both God and man especially his Saints each in their own order Matth. 22. 37 38 39. 3. Hope whereby we do firmly expect Rom. 8. 25. Phil. 1. 20. those good things which God hath promised and are not yet performed Rom. 8. 24. Next he amplifies first each of those graces from their effects To Faith he ascribeth a work not only because it is the work of Gods Spirit in us Col. 2. 12. but also because it actually worketh by Love Gal. 5. 16. purifieth the Heart Act. 15. 9. and is an active principle of all good offices which we perform towards God or man Rom. 14. 23. Heb. 11. 6. To Love he ascribeth Labour The Word signifieth such labour as wasteth and wearieth the Spirit 2 Cor. 11. 27. whereby he intimateth their unwearied industry wrestling through much discouragement and difficulty for the furthering the good of Gods Church and distressed members thereof And to Hope he ascribeth Patience it being Hope in the Lord Jesus Christ or a well grounded expectation of Eternal Life wrought by Christ and relying on Christ which makes the person who hath it Christianly patient and courageously resolute to endure all hardships he can meet with until the good thing promised be at last perfomed 2. Cor. 4. 16. with 18. Secondly he doth amplifie them all joyntly by their sincerity and soundness implyed in this that they were studious of those vertues as in the sight of God see Gen. 17. 1. And by the great incouragement they had to that study from their common and joynt-interest in God as their Father Doct. 1. It is a Christian duty incumbent to all and especially to Ministers through vertue of their office to be much taken and affected with the good we perceive in others so as length of time distance of place or multiplicity of other business make us not forget it and that while we remember it we do not suppress it or the deserved commendation of those in whom it is that so we may thereby prevail both with our selves and others to follow and imitate it Rom. 11. 14. and especially to bless the Lord for it For Paul though now at a distance and much involved in other affairs both of his own and of publick concernment doth yet a long time after alwaies when occasion offered call to mind and commemorate the graces of God bestowed upon these Thessalonians as a ground of thanksgiving to God both by himself and others Remembring without ceasing 2. Then do we rightly remember the graces of God parts and abilities of others when the remembrance of them doth not produce discouragement carnal emulation and envy in our selves Numb 11. 29. or flattering applause unto those who hate them Prov. 24. 5. but matter of thankfulness to God who gave them For as appears from the connexion Paul's remembrance of
grace already received Luk. 15. 28 29. such may be their undervaluing of others Act. 21. 28 29. provoking the Lord to withdraw his influence in a good measure from them Luk. 18. 14. and such may be the edge of zeal in new beginners Gal. 5. 7. and the fresh sense of mercy newly received by them Gal. 4. 15. occasioning the Lords dispensing more of his special influence to them Jer. 2. 2 3. that the former may be far out-stripped as to growth in grace by the latter and those who were last may become first for though some of them at least in Macedonia namely the Church at Philippi Act. 16. 12. with 17. were converted to Christ before the Thessalonians yet in a short space the Thessalonians became ensamples unto all who believed in Macedonia and Achaia 3. Though there should be an holy emulation and strife among Christians who can advance in the way of piety with greatest diligence Heb. 10. 24. yet those who are outstriped would not yea need not be carnally emulous or envious at those who are before them seeing the progress of one is the benefit and advantage of another in so far as the outstripped Christian hath a new incitement and incouragement to duty from the example of those who are further advanced than he is for those Thessalonians having outstripped all who believed in Macedonia and Achaia became ensamples to them 4. It adds the more matter of commendation unto a Church when not only their external Church state being exactly framed according to the prescript of Gods word becometh an imitable pattern for other Churches besides but when also particular Church members do so walk in the practice of all Christian vertues and duties suitable unto that state as that each of them for the work of saving grace shining forth in them becomes a laudable pattern for others to follow for Paul commendeth the Thessalonians not so much from this that their whole Church in general was an ensample but almost all the members thereof were so many ensamples and lively patterns to be followed by others So that ye were not an ensample but ensamples 5. As the merciful Lord besides the word of truth pointing out the way of our duty hath thought it necessary to furnish us with the examples of others who have trod in the path of duty before us that so we may know our duty to be feazible seeing men subject to the like infirmities have already practised it James 5. 17. and the neglect of duty to be the more hazardous seeing all who have walked in the way of duty before us will be made use of as witnesses against us Heb. 11. 7. and 12. 1. So the same Lord hath thought it fit to provide us with variety of such examples whereof some are more some less eminent that they who are discouraged to follow eminent examples as despairing ever to come near their copy may take unto them courage and heart to imitate those whose examples were of lesser note and magnitude for not only Christ and the Apostles were patterns to be imitated by those of Macedonia and Achaia as well as by those of Thessalonica v. 6. but the Thessalonians also are held forth for ensamples to them ye were ensamples to all that believe c. Ver. 8. For from you sounded out the word of the Lord not only in Macedonia and Achaia but also in every place your faith to God-ward is spread abroad so that we need not to speak any thing In this Verse he doth first clear what he spoke v. 7. by shewing how they became such imitable patterns to their nearest Neighbours to wit because the Gospel here called the word of the Lord as being revealed by him and having the Lord Christ for the main subject whereof it treateth 1 Cor. 2. 2. because I say the Gospel was propagated by them and sounded out from them as with the noise of a Trumpet for the word in the original beareth so much towards those Regions which must not be understood of the first publishing of the Gospel in those places it being clear that the Gospel was Preached at least in Philippi by Paul himself before that time Act. 16. 12. but of a reiterated report of it which made the Gospel in a manner fresh and new unto them because of these excellent effects wrought upon the Thessalonians by it and reported of joyntly with it which report as it seemeth was carryed by those of Thessalonica who did usually traffick and keep commerce in those Regions Next he doth further amplifie what he mentioned of the fruits of the Gospel among them v. 6. from that general fame of their eminency in grace and especially in the grace of faith in God which was spread abroad beyond the confines of their nearest neighbours in Regions where they themselves had no commerce yea in every place to wit where Paul did travel as the last clause of the verse doth clear where he sheweth the fame of their graces was such in all these places that there was no necessity for him to speak any thing as to the giving of information they were already made so notorious unto all Doct. 1. It is the duty of all who live where the Gospel is preached to carry a good report of Christ and the Gospel both by their word and work into all places where they do resort if so they may thereby allure others with whom they converse to think well of Christ and embrace the Gospel which maketh an offer of him for the publishing of the Gospel in Macedonia and Achaia here spoken of was chiefly by means of such Thessalonians as did trâ—ffick in those places for from you sounded out the Word of the Lord. 2. There is not any one thing which maketh the Gospel sound louder the sound of it to be heard better and its offer embraced more readily than when a sound profession is beautified adorned and seconded by sober sincere painful and conscientious practice for it was such a profession seconded with such a practice in these of Thessalonica which made the Gospel sound from them in Macedonia and Achaia The word signifies to sound shrill and far as with the noise of a Trumpet or voice of a Lyon-herauld 3. It tendeth much for giving credit to the Gospel far and near that great Cities and honourable personages do once receive it for Thessalonica was the chief City in all Macedonia where were many women of credit and note Act. 17. 4. and therefore upon their receiving the Gospel the word of the Lord did sound out in all Macedonia and Achaia 4. There is nothing more ordinary for God than to out-wit the Devil and his most witty instruments in so far as what is intended by them as the most probable mean to destroy the Gospel the Lord doth make it tend to the further spreading of it for therefore doubtless did Satan and his instruments raise so hot a persecution against the Gospel in Thessalonica
thoughts of themselves arising from their great success 2 Cor. 12. 7. for Paul did suffer much and was shamefully intreated at Philippi immediately after he had erected a Throne and Church for Christ in that place Act. 16. 12. with 19. 4. Where Grace is lively and vigorous or where habitual grace is quickned by present influence from God and when duty is sweetned by the faith of an interest in God who doth enjoyn it afflictions crosses and sufferings for well doing will be so far from quenching zeal that they will rather inflame it for though Paul had suffered much before in Philippi yet he was bold to Preach at Thessalonica being assisted by God and having his interest in God as his own made clear which is pointed at in the expression we were bold in our God 5. A Minister or any other should so commend himself and the good that is in him or done by him when necessity puts him to it 2 Cor. 12. 11. as that he make the result of all to be his ascribing the praise and glory of all unto God for Paul doth so commend his own courage and boldness as he gives God the praise of it we were bold in our God or by the help and assistance of our God 6. Trouble and tryal bypast doth not exempt from trouble in time to come Every new duty almost is attended with some new tryal and difficulty See the reasons upon Doct. 3. for though Paul had suffered much a little before at Philippi yet he meets with new troubles here to speak unto you the Gospel of God with much contention Ver. 3. For our exhortation was not of deceit nor of uncleanness nor in guile He adds a second argument to prove his entrance was not in vain mainly as to the second thing I shewed was pointed at by that expression to wit that he did not discharge the imployment of Preaching the Gospel among them perfunctoriously or in a vain shew as seeming to do much but in effect doing nothing And that his entrance was not so in vain he proveth both from the sincerity of the doctrine preached and of his own heart in Preaching it where first he calls his Preaching of the Gospel his exhortation not only because his doctrine was consolatory to the afflicted for the word signifieth also consolation but also and mainly because all his Preaching did end in pithy application by exhorting them earnestly humbly and affectionately as the word also doth bear to cleave and walâ— according to the truths whether doctrinal or practical which were delivered by himâ— Next he removes from his Preaching three opposites of sincerity the first two whereof point at the sincerity and incorruptness of his doctrine 1. It was not of deceit or of insnaring and seducing errour as the word signifieth that is It was not fitted to the corrupt opinions of men as the Preaching of the false Apostles was who mingled the Law with the Gospel to eschew the hatred of the Jews Gal. 5. 11. 2. It was not of uncleanness that is it was not fitted to countenance men in their vice and filthy lusts as the preaching of the false Apostles was Jude v. 10 c. The third doth point at the sincerity of his own heart in Preaching his exhortation was not in guile that is he did not deceitfully seek his own worldly advantage from them under a pretext of seeking Gods glory in their salvation as he more fully declares v. 5 6. Doct. 1. It is sincerity and faithfulness in a Ministers carriage that breeds him much trouble strife and suffering from his carnal hearers who cannot well comport with Ministers except they so preach as to please their humour for the purpose of this verse holding forth Pauls sincerity may be lookt upon as the occasion of his trouble spoken of v. 2. for our exhortation was not of deceit 2. The most effectual way to convince others of sin who are guilty or at least to render them inexcusable is to make our carriage reprove them by holding forth in our life and practice a lively coppy of such vertues as are contrary to their vices The voice of a mans work doth pass further than of his word for it may be very probably conceived that the Apostle in avowing his sincerity and purging himself of the vices mentioned here and in the verses following hath an eye to the false teachers who were guilty of these evils and whom he doth hereby reprove for our exhortation was not of deceit 3. It 's inexcusable boldness daring presumption and such as argues him who is guilty of it an unsincere rotten-hearted hypocrite when a man doth purposely wrest the word of truth to give some seeming countenance unto the erroneous opinions or loose licentious practises of such whose hatred he would decline and whose favour he would gain for to prove that his entrance was not in vain or his carriage was not unsincere he saith his exhortation was not of deceit or of uncleanness implying if it had been so he would have been a gross hypocrite 4. When a man doth bend his wit to patronize errour in opinion he will at last prove no great unfriend but a secret favourer of profanity and vice for so much is implyed that if his exhortation had been of deceit it would have been of uncleanness also 5. It is not sufficient that a Minister do not wrest truth but Preach the sincere word without mixture except he also Preach it sincerely with a single eye to Gods honour and the salvation of his people without any allowed to-look towards base or by-ends for Paul thinks it not enough to remove corruptness from his doctrine except he also purge himself of insincerity in the delivery of it while he saith not in guile Ver. 4. But as we were allowed of God to be put in trust with the Gospel even so we speak not as pleasing men but God who trieth our hearts The Apostle having removed from himself the opposites of sincerity v. 3. doth here positively affirm that his behaviour in his Ministry was sincere whereof he gives this one instance That his design in Preaching and in all the other pieces of his Ministerial employment was never to please the sinful humours of men but to approve himself unto God and to be approved of him And he gives two reasons inducing him thereto 1. The consideration of that rich favour and the conscience of that great trust put on him by God who having allowed him or approved and judged him fit as the word signifieth did intrust him with the Gospel or concredit the publick dispensing of it unto him 2. The consideration of Gods omniscience who knows the heart Jer. 17. 10. makes enquiry into the heart and passeth sentence upon men according to their heart 1 Sam. 16. 27. Doct. 1. The sin of man-pleasing cannot stand with sincerity and pleasing of God in any man and least of all in a Minister See in what respects a
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
more for the more that Paul was stopped from coming to them he endeavoured the more abundantly to see their face with great desire Ver. 18. Wherefore we would have come unto you even I Paul once and again but Satan hindred us He excuseth his absence secondly and doth further acquaint them with his solicitous care of them by shewing first that he and his associates in whose name he doth write all along but it seems especially he himself not only desir'd and purposed to give them a visit but also did once and again that is divers times enterprise to fulfil his purpose for the word rendred we would must be taken for such an enterprize and not for a naked desire seeing he had such a desire always and not only once and again and secondly by shewing that Satan had hindred him to fulfil his enterprize either by stirring up some to lay snares for him in the way as Act. 23. 12 c. or by raising new troubles in other Churches which required Pauls presence Doct. 1. It doth not sufficiently assoile a man of neglect of duty that he hath had some desire after it and purposes to set about it except those desires and purposes have been seconded by active and resolute enterprizes to get them fulfilled and performed for Pauls desires and purposes were followed with such enterprizes wherefore we would have come unto you 2. Neither will it yet assoile him that he hath once set about his duty and upon the first discovery of an impediment and hinderance presently retired and cast by all further care of it But where there is a fervent and honest desire after duty there should be a renewing of enterprizes and endeavours even after many disappointments until either their desire be fulfilled or at least it be made to appear that the Lord hath otherwayes determined 1 Sam. 16. 1. compared with 4. for Paul thinks it not sufficient to excuse his not coming from this only that he had a fervent desire and accordingly had enterprized once to come but addeth we would have come to you once and again that is often 3. The Lord for good and wise reasons may suffer his people so far to engage in a business as once and again to enterprize it having cleared their way for doing so much and yet having tryed their obedience in that far afterwards cast in or suffer to be cast in some invincible stop or let to mar them from throughing it In which case he accepts the will for the deed and a serious enterprize for full performance 1 King 8. 18 19. for the Lord did clear Pauls way to attempt a Voyage to Thessalonica often and yet permitted Satan to lay in a stop we would have come once and again but Satan hindred us 4. It is the duty of Saints to surcease from that which otherwayes were a duty when God doth call them to surcease from it and consequently for the time doth make it no duty either by giving them other more necessary work or by making some inevitable hazard to their own life appear in that work without any advantage but with much prejudice to Religion and the work of God for Paul upon Satan his casting in through Gods permission some one or both of those impediments he delayes his Voyage to Thessalonica which otherwayes was a duty we would have come once and again but Satan hindred us 5. As the Child of God can no sooner enterprize that which is really good but usually he doth as soon meet with some impediment So whoever be the means or instruments for impeding us in the way of duty the Devil himself through Gods permission is the prime Author of that woful work and all others do but fight under his Banner for though other means were doubtless accessary to Pauls stay yet Satan hindred us saith he 6. When once the Godly are by Satans craft or malice disjoyned or separate whether in place affection or judgement the same Satan doth bend his wit to hinder their re-uniting and meeting together again in one So great an enemy is he to that rich advantage which may be attained in and by the Communion of Saints for saith Paul we would have come unto you but Satan hindred us Ver. 19. For what is our hope or joy or crown of rejoycing are not even ye in the presence of our Lord Jesus Christ at his coming He doth here give a reason of his desire purpose and frequently reiterated attempt to come and see them and thereby doth also shew how highly he esteemed of them while by proponing a question to shew how pathetick he was in his affection to them and by answering it himself he declareth 1. They were his hope Christ is indeed the only ground and foundation of our hope 1 Tim. 1. 1. by whose merit and intercession we expect to obtain the good thing hoped for chap. 5. 9 10. but they were only a strengthning incouragement to his hope in so far as their conversion by his Ministry was a speaking evidence among other things of his right to the promised reward of glory Dan. 12. 3. And 2. in the same sense he calleth them his joy because Gods goodness to them and bestowed on them by the means of his Ministry did already in part and was more fully afterwards in Heaven to furnish him with matter of joy in God And 3. his Crown or Ornament and a crown of rejoycing or of glorious boasting for which he had matter of glorying in Christ and eternal rejoycing and glory was to be freely recompensed to him by God See 2 Tim. 4. 8. And therefore in his answer to the question he sheweth they were to be all those unto him not so much in this life as at Christs second coming in the great day whose sight and presence then should make the Thessalonians to be that to Paul which he expected from them Doct. 1. As we ought to speak and think of Heaven and glory not drily and warshly but with an open mouth and inlarged heart thereby to testifie unto our selves or others that we believe the reality of what Scripture speaketh to that purpose So the more we think and speak of that subject as we ought our faith and sense thereof will grow and rise by degrees unto a greater height for Paul speaking of that Heavenly glory speaks affectionately of it and his speech concerning it doth rise by degrees while he mentioneth it first under the name of hope next of joy thirdly of a crown of rejoycing For what is our hope or joy or crown of rejoycing 2. A faithful Minister doth take an argument for his present or future rejoycing not so much from the worth or dignity of the office it self as from the blessing of God upon the faithful imploying of his talents in that office for Paul doth promise unto himself matter of joy and rejoycing not from this that he was an Apostle or Minister but that they were gained to God
by his Ministry for what is our hope or joy or crown of rejoycing are not even ye 3. Though unregenerate men be sometimes made use of by God as Ministers for converting of sinners Mat. 7. 22. who already have their reward because they do all they do to be seen of men Matth. 6. 2. yet when a Minister hath first made sure his own right to Heaven through the blood of Christ he may expect that the more his labours have been blessed of God for converting souls he shall have the more of joy and glory at Christs second coming for Paul affirmeth that they as being converted by his Ministry should bring some accession to his joy and rejoycing then while he saith are not even ye in the presence of our Lord Jesus Christ at his coming 4. As a Minister may sometimes lawfully commend the good he seeth in people so he should beware lest he so commend them as to flatter them or cry them up as singular and above others who are equally deserving for the Apostle in commending them as those by whom he should have matter of joy saith are not even ye the word may read are not also ye to wit as other Churches so that he doth not make them singular 5. It is the presence of Christ a sight of him and of interest in him by faith or sense which maketh the presence of our graces or of any good done by us to afford us matter of comfort joy or boasting seeing it is he alone in whom the imperfection of our good are covered 1 Cor. 1. 30. and by whom that wrath and curse which would have spoiled our mirth eternally is quite removed Gal. 6. 13. for he implyeth it would be Christs presence which should make them his joy and crown while he saith are not even ye in the presence of our Lord Jesus Christ at his second coming 6. Though the Lord Christ doth manifest himself in some measure unto his own while they are here on earth Joh. 14. 23. yet the full and through discovery of him is reserved until his second coming we see him now but through a glass but then face to face with such a sight as shall make us throughly like him 1 Joh. 3. 2. even our vile bodies shall be transformed by him and made like his own most glorious body Phil. 3. 21. for he conjoyneth Christs presence and his second coming because his presence shall shine most brightly then are not even ye in the presence of our Lord Jesus Christ at his second coming Ver. 20. For ye are our glory and joy He repeats with an asseveration what he presently shewed they would serve for unto him at Christs second coming and this to declare both the certainty of the thing in it self and the perswasion which he had of it while he saith for or truly as the word is sometime rendred ye are our glory and joy Hence Learn our faith and hope of interest in glory when it is attained and especially when it is accompanyed with some foretastings of the sweetness of it should be not only once but frequently reacted and avowed hereby to assure our hearts the more that our faith is real and no delusion and consequently to fit us for rejecting all contrary tentations when we shall be assaulted with them afterwards for Paul doth again rejoycingly repeat the confidence he had of joy and glory at Christ second coming while he saith Truly ye are our glory and joy CHAP. III. IN the first part of this Chapter he doth further excuse his long absence from that signal evidence of his affection v. 1. in sending Timotheus to confirm and comfort them v. 2. and having taken occasion hence to speak somewhat for their establishment against fainting under affliction because affliction is the common lot of the Godly v. 3. and he had forewarned them of all which had yet come v. 4. he repeateth what he spoke of his sending Timotheus to prevent their defection v. 5. In the second part of the Chapter he doth further conyince them of his ardent affection towards them by shewing what good tydings Timotheus had returned from them v. 6. and what effects they had produced in him as comfort v. 7 8. great joy v. 9. with assiduous and earnest prayer to God on their behalf v. 10. In the third part of the Chapter he breaks forth in a fervent prayer to God for them seeking 1. A successful journey toward them v. 11. 2. Growth and increase in the grace of love v. 12. 3. Establishment in holiness with the pacifying of their hearts and consciences v. 13. Ver. 1. WHerefore when we could no longer forbear we thought it good to be left at Athens alone The Apostle being yet further to excuse his long absence from them and joyntly therewith to express that solicitous care which he had of them by his sending Timotheus unto them he doth first in this verse express the cause inwardly moving him to send him to wit his fervent affection towards them which was such that when he could not longer forbear or as the word signifieth endure and suffer to wit the heavy weight of his earnest desire to see them and of his perplexing fear concerning them he thought good or as the word doth signifie had an unexpressible affection rather to be left alone in the midst of all his tribulations at Athens whither he was driven out of Berea by the fury of the Jews Act. 17. 15. than that they should be longer destitute of one to supply his absence among them in their great need and hazard whereby he did prefer their good in a manner to his own Doct. 1. Though the hypocritical desires of wicked men after good are easily quenched at the first appearance of real or apprehended difficulties Prov. 26. 13. yet the sincere desires of the Godly are not so but the more they are opposed they are the more inflamed and prove the more vehement for Pauls sincere desire to see the Thessalonians grew so vehement that he could not longer bear or endure the weight of it and that because it was opposed chap. 2. v. 18. as it appears by the illative particle wherefore wherefore when we could not longer forbear 2. There can be no more pressing weight upon an holy heart than strong convictions of a duty necessary to be gone about by him for the Churches good and the Lords seeming to stand in his way and to keep him up from the performance of it This is such a weight that though the tender Christian may stand under it for a time yet what through fear of some controversie which the Lord by crossing him may be pursuing against him Numb 20. 12. with Deut. 3. 25 26. and what through grief for Gods dishonour and the Churches hurt by reason that the duty lyeth undone 1 Cor. 4. 18 19. it proveth almost insupportable at length And where it is thus it argueth a tender frame of heart for Paul being
convinced it was his duty to visit this Church and being long impeded from it doth look upon his disappointment as an unsupportable weight when we could not longer forbear or endure and bear this weight 3. Holy submission and patience under cross dispensations by which the Child of God is retarded in the way of duty do no way abolish but are well consistent with a fervent desire and earnest endeavour by all lawful means to prosecute that duty wherein he is crossed Submission indeed removeth fretting impatience Act. 21. 14. but it quickneth holy desires and diligence for Paul who as he reverenced God in all cross dispensations Phil. 4. 11. and so doubtless also in this doth yet use his utmost diligence to compass the duty wherein he was crossed and for that end he thought good to be left at Athens alone by sending Timotheus to supply his absence 4. Where there is love unfeigned and a sincere desire after the Churches good it will make the man indued with it postpone his own good and comfort unto theirs to wit his own temporal good to their spiritual 1 Cor. 8. 18. yea his own conveniency to their necessity both in things temporal and spiritual as here Pauls sincere and ardent affection to their good made him spoile himself of all good company and willing to be left at Athens alone 5. As in all duties so especially in duties of kindness to Christs afflicted members it is not so much to be attended what we do as from what inward principle we are acted And particularly the more of cheerfulness and hearty affection goeth along with our duty it is the more praise-worthy and accepted both by God and man and where there is sincere love what will it make a man not do endure or cheerfully suffer for the good of the party loved for Pauls love to them made him cheerfully and willingly deprive himself of all good company for their sake and the worth and acceptableness of what he did for them lyeth in this that he did it willingly we thought good saith he or had an eager affection and good will to be left at Athens alone Ver. 2. And sent Timotheus our brother and minister of God and our fellow labourer in the Gospel of Christ to establish you and to comfort you concerning your faith He doth next shew what his fervent affection had moved him to do for them and for what end he did it He had sent Timotheus unto them and that he might shew his respect to them in the worth of him whom he had sent he doth commend Timotheus from three Epithetes as being first a brother the usual epithete of Christians Act. 11. 29. because they are born of God John 13. their one Father in Christ Eph. 4. 6. 2. A minister of God because of his office to Preach the Gospel 2 Tim. 4. 2. 3. Pauls fellow-labourer because he was his joynt-collegue in the Gospel that is in Preaching the Gospel And the end why he did then send him was first to confirm or underprop them as the word signifieth to wit lest they had been either drawn from the truth by deceitful reasonings Col. 2. 8. or driven from it by force of persecution Matth. 10. 22. Secondly to comfort them the word signifieth both to exhort and comfort and he was sent for both not only to comfort them under their sad sufferings but also to exhort them unto constancy notwithstanding of them Now the thing which he was mainly to confirm them in and by exhortation to press upon them is their faith that is their firm assent and adhering to the truths of the Gospel Doct. 1. Holy desire and fervent love to duty is most ingenious and witty to find out wayes for discharging the duty even when all ordinary access to it doth seem to be obstructed for love and desire in Paul to confirm and comfort these Thessalonians in their need makes him find out a way to do that by another which he could no wayes do himself And sent Timotheus to establish you 2. Church-guides or judicatories who are charged with the oversight of several Congregations where they cannot in person officiate themselves are not exonered by sending forth unto the Lords Vineyard any who may be had except they employ the fittest and such of whom there are grounds of hope that through the Lords help he may carry on the work for which he is sent for Paul not being able to go himself sends not every one but a man every way fitted for the work even Timotheus a brother c. 3. As Ministers especially they who are of elder standing and best known in the Church are bound to give their deserved testimony unto others of the Lords servants for gaining them respect and credit among the people of their charge So then is a Minister sufficiently qualified and worthy to be commended as a compleat Minister when first he is a man in all appearance truly pious for Paul commendeth Timothy from this he was a brother 2. When he is painful and laborious about his masters work Timotheus was a labourer 3. When he is a lover of unity and entertaineth peace with others of his masters servants striving to work with them Phil. 1. 27. and not against them in a way of his own separate from them Timotheus was a fellow-labourer And 4. When he is a lover of truth as well as of peace and studyeth unity but in so far as it thwareth not with vertue for he is commended as a fellow-labourer in the Gospel of Christ. Doct. 4. The office of an Evangelist among other things see upon Eph. 4. 11. was to confirm and establish in the faith those Churches which the Apostles had already planted for Timotheus an Evangelist 2 Tim. 4. 5. was sent by Paul to comfirm and establish this Church in the faith 5. Such is Satans enmity against the grace of faith and so many are his onsets what by one means what by another to brangle it Luk. 22. 31 32. as knowing therein the believers great strength doth lye 1 Joh. 5. 4. that even the strongest faith hath need of confirmation and establishment And it is the Godly mans wisdom and duty in trying times to have a special care to guard his faith as that grace which not only Satan striveth to shake most but also upon the stability whereof the safety strength and vigour of his other graces depend much for though Paul had praised their faith much chap. 1. 8. yet he sends here to confirm it and it especially more than any other of their graces to establish you concerning your faith saith he 6. A singular means for strengthning faith under sad afflictions and tryals is for Ministers to hold out and people to embrace those excellent comforts which the word of truth holds forth to the Lords people in suffering times Our standing at a distance from and questioning our interest in those do breed discouragement and terrour and thereby make
I sent to know your faith lest by some means the tempter have tempted you and our labour be in vain The Apostle repeateth what he spoke v. 1. and 2. of his sending Timotheus and expresseth a third end why he had sent him for other two were mentioned v. 2. and it was that he might know their faith or their constancy in the faith and he closeth the verse by giving a reason why he desired so much to know their faith to wit a twofold fear 1. Lest Satan who is here called the tempter as being that eminent tempter had taken occasion from their present affliction for truth to tempt them one way or other to make defection from it and 2. Lest they had yielded to the tempter which is not expressed but implyed in that which would have followed upon their defection to wit the loss of Paul's labour in Preaching the Gospel among them which in that case would have been in vain and useless as to them though not to himself 2 Cor. 2. 15 16. Doct. 1. The care of an honest Minister towards the people of his charge doth extend it self not only to their first conversion and the drawing them out of nature to a state of grace but also to their perseverance in that state for Paul after he had been instrumental in converting the Thessalonians doth yet remain solicitous about their perseverance And therefore I sent saith he to know your faith 2. A faithful Minister doth not think himself exonered when he hath discharged his duty before the people but will remain in a Christian manner solicitous of the success of his pains among the flock when an hireling and time-server doth not much trouble himself about any such thing Joh. 10. 12. for Paul from this solicitous care doth send to know their faith and the fruit of his labours among them 3. There is an holy jealousie in Christian love whereby though it believe the best 1 Cor. 13. 7. yet it feareth the worst that all lawful means may be made use of to prevent it for Paul from love doth fear lest the tempter had tempted them and his labour be in vain 4. As it is Satans trade to tempt and to tempt all men good and bad Luk. 22. 31. Eph. 2 2. by all means 2 Cor. 11. 3. at all times 1 Pet. 5. 8. and to all evil 2 Thes. 2. 10. So he omitteth no occasion of exercising this his woful trade with advantage 2 Cor. 2. 11. and more particularly he takes advantage of those cross dispensations by which the Lord doth exercise his people to make them cast at truth and piety for Paul's fear lest Satan had taken occasion from their trouble to tempt them implyeth his usual way is to tempt on such an occasion Lest by some means the tempter have tempted you 5. So much do the best of Saints lye open to Satans temptations and so ready are they if left to themselves to yield when tempted that a faithful Minister will have reason to fear to watch to take heed to himself and the flock so long as there is a tempter to tempt for Paul doth fear lest the best among them hâ—d been tempted and succumbed lest by some means the tempter have tempted you 6. Though the pains and labour of a faithful Minister cannot be in vain as to God who doth alwayes gain his intent Isa. 55. 10 11. nor yet as to the Minister himself whose reward is with the Lord Isa. 49. 4. yet as to the people who make not use of his pains or make apostasie from that seeming good which once they attained by them they are alwayes in vain and to no good purpose yea a snare Isa. 28. 13. and shall be for a testimony against them Mark 6. 11. for Paul implyeth so much as that if they had yielded to the tempter and made apostasie from the faith his labour would have been in vain among them Ver. 6. But now when Timotheus came from you unto us and brought us good tydings of your faith and charity and that ye have good remembrance of us alwayes desiring greatly to see us as we also to see you In the second part of the Chapter the Apostle being in order to their further establishment in the truth to express yet more of his fervent affection towards them which was drawn out by Timotheus his return from them he doth first in this verse shew what Timotheus did report of them when he had returned to Paul being now at Corinth as it appears from Act. 18. 1. with 5. though he was at Athens when he sent him v. 1. and the summ of this report in general is called good tydings he brought us good tydings It is the same word in the original which signifieth to Preach the Gospel because the thing reported was the fruit and effect of the Gospel Preached among them the hearing whereof was as the Preaching of it over again unto Paul 2. Those good tydings in particular were the report he made 1. Of their faith or of their stedfastness in the faith 2. Of their love or sanctified practice according to both tables of the law flowing from faith for love is the fulfilling of the Law Gal. 6. 2. 3. Of their special love and respect to Paul made evident 1. By their good remembrance of him or that respective mention which they made of his labour diligence and his whole Ministerial carriage among them and that alwayes when they had occasion to speak of him 2. By their earnest desire to see him The word in the Original signifieth such a desire as is in a kind impatient of delays And lest he had seemed hereby to have reflected upon himself who had so long delayed to satisfie their longing desire he adds in the close that his desire was no less ardent to see them though he was hindred without any default of his chap. 2. 18. Doct. 1. An Evangelist one of the extraordinary officers in the new Testament did herein among other things differ from an ordinary Minister he was not tyed unto any charge but being sent out by the Apostles to water such Churches as they had planted see v. 2. he did there remain not constantly but for a certain time until the Apostles should have further work for him elsewhere for Timotheus being sent to Thessalonica by Paul did not reside there but returned within a little to be disposed of by Paul as he thought good But now when Timotheus came from you unto us 2. The Lord doth powerfully overrule and turn about the deepest designs of Satan against his work to the furtherance of it as if they had been purposely contrived for that end for Satan by hindering Paul to go to Thessalonica chap. 2. 18. got no advantage but detriment in so far as when Paul was converting souls to God first at Athens next at Corinth Timotheus was confirming the Church at Thessalonica when Timotheus came from you unto us which supponeth he had
shall be fully established in holiness and our consciences throughly pacified shall be at the coming of our Lord Jesus Christ with all his Saints CHAP. IV. THE Apostle being in the second principal part of this Epistle until v. 23. of chap. 5. to press upon them the practice of an holy life he doth in the first part of this Chapter propone several exhortations to that purpose The first is to the study of holiness and sanctification in general v. 1. inforced 1. From his manifold injunctions of this kind he had given them already v. 2. 2. It was the will of God that they should so walk v. 3. Next the following exhortations do press their exercise of some particular vertues and branches of that sanctification presently mentioned As 1. the exercise of chastity v. 4. and abstinence from all uncleanness contrary to it v. 3 5. 2. The exercise of Justice and equity in abstinence from all sort of oppression And both these are inforced because 1. Otherwise God would plague them v. 6. Next from the end of their calling to wit their sanctification v. 7. Thirdly their disobedience would be a despising of God v. 8. The third exhortation is to the exercise of brotherly love which he presseth indirectly from their progress herein already v. 9 10. And 4. he exhorts to quietness of spirit opposite to Idleness and curiosity v. 11. Because 1. of publick honesty 2. Of private utility v. 12. In the second part of the Chapter he propones several considerations to allay immoderate grief for the death of friends As 1. their death is but a sleep v. 13. 2. They shall undoubtedly arise v. 14. 3. They shall be in no worse case at Christs second coming than the Godly who shall be then found alive v. 15. yea they shall have the advantage of them as being to be first raised and before those others shall be changed v. 16. 4. After their resurrection the Godly of both sorts shall meet together and both of them with Christ. 5. They shall never part again v. 17. And so he concludes by pointing at the use which they were to make of all those considerations v. 18. Ver. 1. FVrthermore then we beseech you brethren and exhort you by the Lord Jesus that as ye have received of us how ye ought to walk and to please God so ye would abound more and more He doth here and to v. 3. propone and urge a general exhortation which is a comprehensive summ of all the rest which he is to press upon them afterward And having made a transition from the preceding doctrine by the word furthermore implying as the original beareth there did somewhat yet remain necessary to be added he doth in the name and authority of the Lord Jesus and for his sake exhort them and that both lovingly as the word rendred beseech implyeth and seriously as his using two words to the same purpose doth import And the thing unto which he exhorts them is that according to the doctrine and injunctions they had formerly received of him while he was with them pointing out both the necessity and manner of such a walk and conversation as might be acceptable unto and please the Lord so they would abound more and more that is supposing they had already entred this walk as is expresly affirmed chap. 1. v. 3. he would have them now to make continual progress and in a manner to outstrip themselves by their future diligence Besides what I have observed already upon the cohesion of the doctrinal and practical part of the Epistle to the Ephesians chap. 4. v. 1. doct 1 2. which is applicable here Learn 1. The endeavours of others by prayer or otherwayes to have us doing well should not hinder but rather further our own diligence and pains and particularly our own prayers or the prayers of others to God on our behalf should be seconded by diligent use of means on our part for attaining the good thing prayed for otherwise we tempt the Lord by our prayers as the sluggard Prov. 21 25. and make the prayers of others wholly ineffectual as to the bringing about of any good unto us Psal. 35. 13. for Paul having prayed fervently that the Lord would make them abound in grace chap. 3. 12. he doth here press upon themselves to abound more and more and because he prayed for it therefore he would have them to endeavour it as appears by the illative particle then or therefore furthermore then 2. When a Miâ—ister hath with greatest clearness and fulness explicated and laid open the doctrinal part of Christian Religion and the several articles of faith he hath not yet absolved his task until he press upon peoples consciences the practice of piety and of the several duties of an holy life And whatever a man be for knowledge yet there is one thing and the main thing lacking so long as he knows not or cares not how to bring his knowledge into practice his knowledge in that case is to no purpose as not having attained the end for which it is given Act. 2. 11 12. for Paul having already instructed them in the doctrinal part of Religion and exhorted them to constancy in it he looks upon somewhat yet wanting and necessary to be added even the following directions to lead an holy life furthermore then or as to that which yet rests we beseech you 3. A Minister especially in pressing the practice of holy duties upon the people of his charge should labour to be both affectionate and serious so that neither his affection and respect unto them may marr his vehemency and fervor in pressing home the point upon their conscience nor yet his zeal and fervour make him omit any thing whereby sanctified prudence might teach him to evidence his affection to them and respect of them lest otherwise by exasperating their corruption he drive them further from their duty instead of bringing them nearer to it for Paul while he presseth duty doth not command imperiously but intreats them meekly and affectionately as the word rendered beseech implyeth and yet most seriously and fervently he both beseecheth and exhorteth 4. A Ministers meekness and lenity ought to be seasoned with some mixture of authority and due severity lest otherwise his meekness be despised and his Ministry want an edge for as Paul beseecheth them in lenity so he obtests them by the Lord Jesus that is in his name and authority and for his sake 5. Though good works and an holy walk be not necessary antecedents of Justification Rom. 4. 5. yet they are of necessity required in the person now justified to wit for making his calling and election sure 2 Pet. 1. 10. for making evident the reality of his faith and interest in Christ Jam. 2. 18. for glorifying God Joh. 15. 8. for gaining of others Matth. 5. 16. for attaining the actual possession of life eternal as the way to it Heb. 12. 14. though not as a price to merit
or buy it Rom. 6. 23. for the word in the original rendered how ye ought to walk doth signifie how ye must of necessity walk 6. That a man may walk as a Christian and so as to please the Lord he must take the revealed will of God delivered by his Prophets and Apostles and committed by them to sacred writ for his guide both in the matter and manner of his walk for Paul teacheth so much while he saith that as ye have received of us how ye ought to walk and to please God so ye should abound now what they had received of him to this purpose by his Preaching he doth here commit the summ of it to writing 7. Whatever be a mans walk and conversation for matter or otherwise for manner yet he walks not as a Christian nor so as he can have any real or solid comfort in his walk except he sincerely endeavour to please the Lord by doing what he doth as service to him Eph. 6. 6 7. for Paul makes their endeavour to please God a ne-necessary ingredient in a Christian walk while he saith how ye ought to walk and to please God 8. There is not a rest or stand allowed of God to any in the way of grace but when much is attained we ought still forgetting those things which are behind Phil. 3. 13. enlarge our desires and bend our endeavour after more and yet after more seeing there is still more to be had Phil. 3. 13. and the Lord alloweth our desires after grace to be insatiable and boundless Joh. 16. 23 24. though as to our other enjoyments he would have them bounded by his allowance Heb. 13. 5. for Paul supposing they had already grace and a great measure of it doth nevertheless exhort them to abound more and more Ver. 2. For ye know what commandments we gave you by the Lord Jesus Here is a reason to inforce the exhortation 1. The thing required by him now was nothing else but what he had enjoyned them formerly 2. Those directions he gave them were not his own but the Lord Christs in whose name and authority he as Christs Lyon-herauld had proclaimed them for the Greek word signifieth such a commandment as is published by one in the name and authority of another and so much also is expressed while he saith by the Lord Jesus or in his name Lastly they did know and were sufficiently convinced both that he had given those commandments and that they were not his but Christs Doct. 1. As Ministers ought not to forbear the frequent repetition of one and the same truths until they obtain from people their due acceptance though still with some delectable variety in some circumstances of their delivery lest otherwise they become loathed of the hearers So the more that a duty is inculcate we are the more obliged to take notice of it and will have the more of guilt if we neglect and slight it for Paul presseth obedience to the former exhortation from this that he had frequently pressed it before as well as now for ye know what commandments we gave you 2. As the Lords Ministers ought to deliver nothing for a rule of faith or manners unto their hearers but what they have a warrant for from Christ for they are but Ministers of Christ and publishers of his will to his people and not Lords of their faith 2 Cor. 1. 24. So the Lords people should receive nothing of their hand but that for which they can produce such a warrant for the injunctions which Paul gave them and they were to receive from him were only such the commandments which he gave them by the Lord Jesus 3. The more we know our duty and are convinced of a tye laid on by God himself to walk in it the greater should be our care to make conscience of it otherwise our knowledge will be our condemnation Joh. 3. 19. and we see sin without all cloak or excuse Joh. 15. 22. for the strength of this present argument lyeth in their knowledge for ye know what commandments we gave you by the Lord Jesus Ver. 3. For this is the will of God even your sanctification that ye should abstain from fornication In this verse he doth first declare what that is wherein he did exhort them to abound v. 1. to wit sanctification which being taken as it is our duty is a serious and constant endeavour after a full and through conformity of the whole man both outward and inward Jam. 4. 8. to what the Lord requireth in his word And he addeth also a new argument to enforce the exhortation so explained to wit It is Gods will or the thing which he requireth as well-pleasing unto him Next being to press upon them some particular branches of sanctification he begins with chastity In pressing whereof he first exhorts them to abstain from the contrary vice to wit fornication which is to be taken here generally as extended to all filthiness and uncleanness contrary to chastity and thus it comprehends adultery Matth. 5. 32. yea and incest 1 Cor. 5. 1. Doct. 1. This may sufficiently commend a duty and set us upon the practice of it that it is willed and commanded of God what ever otherwise be the reluctancy and vain debatings of flesh and blood against it Gal. 1. 16. It holdeth good in his commands alone they are not to be disputed but obeyed and his will to be simply followed without further enquiry in the grounds and reasons of it except where those are held forth unto us by the Lord himself for he holds out the Lords will as a sufficient reason to press the present exhortation for this is the will of God saith he 2. The duties of sanctification are no less willed and enjoyned by God to believers than the exercise of faith it self faith in Christ doth not loose the tye of the command and will of God binding us to duty for writing to believers he saith This is the will of God even your sanctification 3. A Ministers wisdom should lead him in pressing holiness not to rest upon generals but to condescend upon such particulars of sin and duty by disswading from the one and inciting to the other the omission or commission whereof is most common among the people of his charge for so doth Paul having pressed sanctification in the general he descends unto some particular duties and such doubtless as the present condition of that people did give him the occasion to pitch upon beyond others That ye abstain from fornication saith he 4. As sanctification includeth not only the practice of duty but also the mortification of and abstinence from sin so there are no sins that an holy heart will scare more at and strive to mortifie than those to which his fleshly appetite would enslave him such sins being not only insnaring when given way to Eccles. 7. 26. because most delightsome but also most inconsistent with at least most destructive of the work of
pass an hard sentence upon any 2 Tim. 2. 24. or reject the meanest appearance of good in them as counterfeit and naught Zech. 4. 10. but should cherish the day of small things in the people of their charge not only in charity believing 1 Cor. 13. 7. but also alleadging the best upon them that hereby they may be incited and in aâ—manner constrained to do better for so doth Paul here As touching brotherly love ye need not that I write unto you 4. The Lords Ministers must not expect that all within their charge shall be alike docile tractable and easie to be wrought upon by powerful exhortations to holy duties or all alike backward dull and unteachable There are usually some of both kinds So that though some must have word upon word and line upon line and all to little purpose Isa. 28. 13. yet there are others with whom less than that will prevail for such were those Thessalonians so tractable that Paul needed not take so much pains upon them as upon others ye need not that I write unto you saith he 5. That any are thus more docile and easie to be wrought upon than others doth not proceed from any natural difference of a better or worse disposition for all are by nature alike averse and indisposed unto any thing which is spiritually good Rom. 8. 7. but from the Lords effectual blessing upon the means of instruction towards some more than others for Paul gives this as a reason of their proficiency beyond others for ye your selves are taught of God saith he 6. Though the Spirit of God the inward teacher of his people doth not teach immediately by enthusiasmes dreams or raptures without and much less contrary to the word Isa. 8. 20. but in and by the use of second means and especially by a sent Ministry Rom. 10. 15. whose labours he doth effectually bless to the elect and so doth inwardly teach them 1 Cor. 15. 10. yet where the Spirit of God doth thus effectually and inwardly teach there is the less need of outward means though there be alwayes some even to the best until their graces be made perfect in Heaven Eph. 4. 13. only a little of outward means will do more good to such than ten times more can do to others In a word those are easily taught whom God doth teach and therefore though eminent abilities are much to be wished for in Ministers Tit. 1. 9. yet we ought not to be so anxious about the weakness or eminency of gifts in them as fervently desirous to have Gods teaching to come along with theirs for Paul shews that God by his teaching those Thessalonians had made them stand the less in need of being taught by him while he saith ye need not that I write unto you for ye your selves are taught of God From v. 10. Learn 1. All those whom God doth teach do profit under his hand he doth so teach as the wills of those who are taught by him are powerfully bowed and actually inclined to practise and obey what he teacheth and herein his teaching doth differ from mans who can only inform the judgement by clearing up things to the understanding but cannot effectually determine the will to obey 1 Cor. 3. 6. for Paul sheweth that the effect of Gods teaching them was their real practice And indeed ye do it saith he 2. As Christian brotherly-love excludeth none but is extended unto all who have real grace or promising evidences thereof So the great and main motive which draweth out this brotherly love to the party loved is the reality or appearance of a gracious work in him and not other by respects only or mainly as of kindred friendship or favours bestowed by them Matth. 5. 46. for he sheweth that they exercised their love to others under the notion of or because they were brethren and did extend it to all of that sort which were in all Macedonia 3. Though the exercise of brotherly-love be a duty incumbent unto all equally as to that which is inward of it in the heart and affection 1 Pet. 1. 22. yet as to what is external and especially as to its fruit or beneficence in supplying the outward straits of the people of God there is more or less required from several persons according to the capacity in which the Lord hath put them to discharge it for Thessalonica being the chief City in that whole Region and so most able to exercise beneficence did extend their brotherly love even as to this act of it doubtless to all the brethren in all Macedonia 4. It is a duty in a special manner incumbent unto those who are any way eminent in riches power or credit whether they be Cities Societies or particular persons to imploy their eminency as a shelter help and encouragement to piety and those who are pious in those places especially where they are and as far as their power may reach for so did those of this eminent City Thessalonica extend their brotherly love in the fruits of in towards all the brethren in all Macedonia 5. Even the most praise-worthy graces of most eminent Saints have their own defects and fall exceedingly short of that perfection which is required and should be aimed at 1 Cor. 13. 9. for though he had commended them much for their brotherly love yet he implyeth there was some lack in it while he beseecheth them to increase more and more But 6. and more particularly This grace of brotherly love can never be at such an height in any but it is capable of increase either by intending it more while it groweth more fervent and consequently farther out of hazard of being quenched by those provocations which might otherwayes cool it 2 Cor. 12. 15. or by extending it more especially in its fruits of beneficence towards more and more objects Eccles. 11. 1 2. or by spiâ—â—tualizing it more while there is a greater abstractedness in its exercise from self-ends and motives Rom 12. 9. for Paul insinuates their brotherly love so much commended was capable of increase while he bids them increase more and more 7. See a further note v. 1. doct 8. grounded upon this injunction increase more and more Ver. 11. And that ye study to be quiet and to do your own business and to work with your own hands as we commanded you He doth here press a fourth branch of sanctification to wit that they would study or as the word signifieth contend with such eagerness as ambitious men do for honour to be of a quiet spirit without creating trouble either to themselves or others by their imporunate intruding upon other mens business with neglect of their own concernments and by seeking to live upon the labours of others And that this is intended by the quietness here enjoyned appeareth in part by the means prescribed for attaining to it which are first that every man do his own business that is meddle with those things and those only which come
the pale of Christs visible Church and otherwise both they themselves and Christian Religion should be reproached by those Heathens 2. Hereby and by Gods blessing upon their diligence Prov. 10. 22. they should attain to such a tolerable competency in things worldly as to have lack of nothing to wit which the Lord did see fit and convenient for them to have Psal. 84. 11. Doct. 1. Such is our love to sloath and ease Prov. 6. 9 10. and so prone are people to abuse the doctrine of Christian liberty as a pretence for shaking off the yoke of all necessary and painful duty Gal. 5. 13. that the most of people especially those who can by their wits find out a sinful shift covered over with some handsome pretext to subsist otherwayes can hardly be kept from giving themselves over to idleness or stirred up to look upon diligence in particular callings as a matter of conscience for therefore is it that Paul seeth it necessary to use so many arguments to enforce upon witty medlers in other mens affairs diligence in their own That ye may walk honestly 2. As diligence and industry in the duties of a mans particular calling is a piece of seemly decency and honesty so there is nothing more unseemly and base than a lazie sluggard who being neither profitable to himself nor others doth live as if he were only born to eat drink and sleep and do nothing else and though such idle sluggards be neither whoremongers nor thieves yet they may and should be justly branded with dishonesty and esteemed to lead no honest life for so much doth Paul teach while he calleth painful industry a walking honestly That ye may walk honestly saith he 3. It is the duty of Christians as in the first place to approve themselves to God Matth. 8. 4. and next unto good men Psal. 52. 9. So also in the third place to those who are without even naughty wicked and profane men in so far at least as that we do not scare them from Christ and give them occasion to speak evil of Religion 1 Tim. 5. 14. for so doth Paul enjoyn That ye may walk honestly toward them that are without 4. there is not any thing that makes both Religion and those who prosess the same more unseemly and unsavoury to profane men than when those who pretend much to Religion do under any pretence whatsoever live lazie sluggards in their particular callings exposing themselves and theirs to be a burden to others and to live upon the sweat of other mens faces They are so much convinced from natures light of the unseemliness of this sin that as they burthen Religion with all the blemishes of those who profess it So they cannot think that such a Religion â—ath God for its Author which giveth people liberty to live in the practice of such an evil for while Paul affirmeth that their painful diligence in a particular calling would be a walking honestly toward them that are without he insinuates that they would reproach them and Religion both with dishonesty if they lived idly 5. It is no small mercy for a man to have competency of things worldly so as he neither know the power and strength of those tentations which arise from pinching scarcity and want Prov. 31. 9. nor yet be necessitated to depend for a livelyhood upon the coldryff and oft-times merciless charity of others James 2. 15 16. for Paul teacheth them so much while he perswades them to painful diligence by a promise of desirable competency and that ye may have lack of nothing saith he 6. See a further note from the strength of this Argument to inforce industry and painfulness in our lawful callings upon Eph. 4. 28. doct 6. That ye may have lack of nothing Ver. 13. But I would not have you to be ignorant brethren concerning them which are asleep that ye sorrow not even as others which have no hope In the second part of the Chapter The Apostle while he pâ—esseth a fifth branch of sanctification to wit moderation of sorrow for their friends who died in Christ many whereof were doubtless martyrs for the truth in those dayes of persecution chap. 2. 14. and while he gives them many sweet grounds of consolation against immoderate grief he falleth out in a digression concerning the state of believers after death and Christs second coming And in this verse he first proposeth his scope in all which is first to remove all ignorance uncertainty or want of full perswasion of the truth of those things which he is afterward to deliver and especially of the state of believers after death Next that hereby they might learn to moderate their sorrow and grief for their deceased friends and not to mourn excessively or desperately as otâ—ers to wit the Pagan Gentiles did who had no hope of life or of a resurrection following And while he calleth the dead after the usual manner of Scripture Act. 7. 60. 1 Cor. 15. 20. Joh. 11. 11. by the name of those who sleep he sets down the first head of doctrine concerning the state of believers after death which also serveth for an argument to moderate the excessive sorrow of living friends for them even this that their death is but a sleep not a sleeping of the soul which goeth immediately after death to glory Luk. 23. 43. but of their bodies which rest in the grave free from trouble and care as a man doth in his bed and it shall be raised up from the grave in the morning of the Resurrection Psal. 17. 15. by the voice of Christ with as little difficulty as one will awake his sleeping friend Joh. 5. 25. and shall arise refreshed reâ—reated and in full vigour 1 Cor. 15. 42 43. to go about their endless work of praises to God and the Lamb through the long lasting day of never ending eternity see v. 17. as a man after sleep ariseth refreshed for his work Doct. 1. As the children of God are often pressed down with more than ordinary sorrow and grief arising from cross dispensations So sometimes there is not so much cause of sorrow in the dispensation it self as in their own ignorance which mis-represents the Lords way of dealing and makes it look with a more terrible aspect than really it doth for those Thessalonians were excessively grieved for the death of their friends arising mainly from their ignorance of their happy estate after death as Paul doth here imply for I would not have you to be ignorant concerning them which are asleep 2. As there is oft-times even in Gods children some dangerous ignorance of most necessary truths if not as to the substance yet as to the circumstances of them or at least a great inadvertence to and want of serious perpending of these truths in time of greatest need which is all one with ignorance of them as to any present good to be reaped by them Matth. 16. 9. So it is a considerable part of a
Ministers duty not only to labour upon the affections of people for making them choose and embrace that which is good though he ought to do that mainly 2 Tim. 4. 2. but also to inform their judgement by clearing their dangerous mistakes that they may be able to discern truth from errour and that as for other reasons so because of the great influence which a darkened judgement hath in misguiding the affections for it 's like they were not totally ignorant of the resurrection yet of some comfortable circumstances of it or at least did not seriously perpend them which occasioned their excessive grief and therefore Paul doth set himself to inform them I would not have you ignorant that ye sorrow not 3. It is not granted to the most near of Christian friends to enjoy the comfortable society of one another alwayes but however they may eschew all those other sad accidents which either do locally separate chief friends before their death Psal. 88. 18. or make their society one way or other useless Job 13. 4 5. yet death will inevitably make a separation at last and therefore Christians in wisdom ought to improve to the best advantage their mutual society while they enjoy it for Paul supponeth that death had removed some eminent Christians at Thessalonica which was cause of immoderate sorrow to such as were left behind while he saith concerning them that are asleep tâ—at ye sorrow not 4. Though believers in Jesus Christ be freed from the curse of the Law Gal. 3. 13. and consequently from death it self as it is a piece of that curse Gen. 2. 17. yet death doth seize even upon them and die they must the Lord having so appointed Heb. 9. 27. that through the strait and terrible passage of death they may have an entry unto life Rev. 14. 13. So that death hath changed its nature and use as to them and of a prison to detain them as Malefactors it is made a passage for them to walk safely through to the possession of their Kingdom as victorious Conquerours In which respect among others Christ by his death hath removed the sting of death unto all his followers 1 Cor. 15. 55 c. for Paul sheweth that even believers among them did dye concerning them that are asleep saith he 5. There is a moderate sorrow and grief which the Lord alloweth for the death of Christian friends though not because of any hurt or damage of theirs who are thereby freed from all sin and misery and rendred eternally happy Rev. 14. 13. yet for the loss which either we or the Church of God sustain in their removal 2 King 2. 12. and because the death of such is often a forerunner of sad dayes to come Isa. 57. 1. for Paul by forbidding only immoderate grief doth tacitely allow that which is moderate That ye sorrow not saith he even as others who have no hope But 6. there is an immoderate and excessive sorrow either for time or measure which as even the Godly through infirmity are apt to entertain so the Lord doth disallow and from which he willeth Christians to refrain as savouring much either of want of charity to our deceased friends contrary to Isa. 57. 2. or of Atheistical doubtings concerning the immortality of the soul and a blessed Resurrection of the body contrary to 1 Cor. 15. or at least of too great diffidence of Gods care and providence to supply what loss we our selves or the Church of God do sustain by their removal contrary to Matth. 9. last for Paul dischargeth this immoderate sorrow and upon those grounds while he saith sorrow not even as others who have no hope 7. The serious consideration of death and how its nature and use is changed to believers might be of it self sufficient to stop the current of immoderate and excessive grief for their removal for his expressing their death by a sleep doth serve for an argument to allay their immoderate grief the force whereof is expressed in the exposition concerning them that are asleep that ye sorrow not 8. As Heathens who live and die without the knowledge of Christ are as to salvation in a case wholly hopeless and desperate So that our bodies being turned to ashes in the grave and after that worms have consumed our flesh Job 19. 26. shall again be raised the same for substance and united to our souls is a truth which natures light not being inlightened by the written word could never comprehend Act. 17. 32. for the Gentiles are said here to have been without hope to wit both of salvation and chiefly of the Resurrection as he afterwards explains Now if they could have known a Resurrection they might hâ—ve had hope of it even as others saith he who have no hope Ver. 14. For if we believe that Jesus died and rose again even so them also which sleep in Jesus will God bring with him Here is a second head of the forementioned doctrine and a second ground of consolation to wit that in Gods due time there shall be a Resurrection unto a glorious life after death I say unto a glorious life for the whole strain of the text doth shew that he speaks only of the Resurrection of the Godly and not of the wicked unto condemnation mentioned Joh. 5. 29. Because that would have served nothing to his present scope which is not to terrifie but to comfort them against the death of their beloved friends See v. 18. and he proves that there shall be such a glorious Resurrection first by laying down an undoubted truth which he supponeth all did believe and take for granted to wit that Jesus Christ the head had dyed and after death arose again 2. By inferring from this ground that therefore the power of God shall raise and bring from the grave to life and immortality 1 Cor. 15. those which sleep in Jesus that is who are dead in Christ and shall continue in the faith whereby they are ingrafted in Christ Eph. 3. 17. to the last gasp And he shall bring them with Christ that is through vertue of their union with him as members with their head where he shortly hints at the force of the inference from Christs Resurrection to ours to wit because we are so nearly united to him to which add that Christs death and resurrection are an infallible forerunner and necessary cause of our resurrection seeing by his death he destroyed death 2 Tim. 1. 10. and arose that he might quicken us from death 1 Cor. 15. 20 21. Doct. 1. As there shall be a blessed resurrection of believers unto life after death So the faith of this truth is a singular cordial for comfort against the terrour of death in so far as though death get us once at under yet we shall not be detained by it and dearest friends who at death do part with grief shall then meet with joy for the Apostles scope is to comfort them against death from the faith of the resurrection
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
because of our propenseness to the sin forbidden he premits the word see or take heed and beware The duty injoyned belongeth unto all without exception to wit that first they would abstain from recompensing evil for evil or wrong for wrong unto any he meaneth private revenge for the publick execution of justice by the Magistrate in punishing those who do evil is not here forbidden Rom. 13. 4. And next that they follow or as the word implyeth with a sort of eagerness as the hunter doth the prey pursue that which is good where by good must be meant the exercise of pitty and the good of beneficence towards even their enemies as being here opposed to the act of private revenge see Gal. 6. 10. and this he will have to be pursued ever that is constantly without any interruption by multiplication or heightning of injuries and both among themselves who were Christians and to all men even to the Heathens among whom they lived Doct. 1. The duty of abstaining from private revenge and of recompensing good to those who wrong us is a duty from which of any other our corrupt nature is most averse as being most contrary to those woâ—ul principles of pride self-love impatience and malice which are imprinted upon the hearts of all by nature and therefore a lesson which neither ancient Philosophers yea nor Scribes or Pharisees Matth. 5. 43 c. but only Christ himself hath taught for our natural averseness to this duty is implyed in the word see take heed or beware which is prefixed to it See that none render evil for evil But 2. It is a duty which the Lord Christ hath most strictly injoyned not by way of counsel only as the Papists affirm of this and other duties to wit that they are so commanded as that they may be omitted without sin or hazard of punishment but by way of most peremptory precept binding all and that under the hazard of Divine displeasure Prov. 24. 17 18. for he injoyns it here with a peremptory see and will have all obliged to it See that none render evil for evil 3. A Christian mans care to resist sin should be exercised about those sins most to which he finds himself by nature most inclined as those to the committing whereof Satan who knoweth our natural propension well will set himself to tempt us most Joh. 12. 6. with Matth. 14. 11. for therefore doth he injoyn them to watch against and in a special manner resist this sin of private revenge See that none render evil for evil 4. This duty of abstaining from private revenge is incumbent unto all toward all so that the gallantry greatness or power of none doth give him exemption and liberty to usurp upon Gods place by avenging himself for real or apprehended injuries and affronts upon any even though he were but his equal or underling the Lord having in this case provided his ordinance of publick Magistracy for repairing of wrongs Rom. 13. 4. and having injoyned unto all the exercise of faith and patience under those injuries whereof they can have no redress by that mean Psal. 37. 7. for he saith see that none render evil for evil unto any 5. So devilish are some men that having done the injury themselves they cannot hear of reconciliation with or readmission unto the favour of him whom they have injured though he not only make an offer of it unto them but also press them and follow on upon them with the offer and yet even in this case the patient man must not turn vindictive and impatient but should lengthen his patience and strengthen his resistance against all tentations and motions to private revenge so long as the malicious temper of his adversary remaineth though it were for ever for he bids them ever follow and pursue that which is good The word signifieth to pursue a thing that flyeth away from us 6. Though there be some degrees and duties of love which ought to be astricted to some persons more than to others 1 Tim. 5. 8. yet there are others due unto all even to our enemies as mainly this act of love specified in the text the requital of good for evil there being somewhat in all men even in the worst of men to draw forth the exercise of our love and affection in some of its acts and effects towards him as that he hath some remainder of Gods image in him Rom. 1. 20. is of the same flesh Isa. 58 7. and blood with our selves Act. 17. 26. possibly endued with some special gifts of valour love to his country 2 Sam. 10. 12. which ought to be loved and cherished by us for he bids follow good both among your selves and to all men Ver. 16. Rejoice evermore 17. Pray without ceasing 18. In every thing give thanks for this is the will of God in Christ Jesus concerning you Three further branches or duties of sanctification are pressed in these three verses As first that they would rejoice that is labour not only to keep their hearts free from anxiety and discouragement arising from their manifold causes of sorrow and grief but also with some measure of spiritual delight to follow upon and be taken up with the sense and sweetness which floweth either from the consideration of the excellency of Christ himself Cant. 5. 10 c. and of his usefulness unto them Psal. 118. 1. together with their interest in him Cant. 2. 16. or from the observation of his care and providence toward them 1 Sam. 17. 32. from the testimony of a good conscience 2 Cor. 1. 12. and from things worldly in so far only as they are pledges of Gods favour and furtherances of a better life Levit. 23. 40. This is the duty of rejoycing here pressed which he willeth to be gone about evermore under all cases and at all times Not as if the case of the Lords people did not sometimes call them to mourning Eccles. 3. 4. but that even their sorrow and mourning for things grievous should be so much conform to that the Lord calleth for in such cases as it do not mar but rather further their rejoycing in the Lord and in the testimony of a good conscience 2 Cor. 6. 10. This is contained v. 16. Secondly because they did stand in continual need of Gods help either for attaining of good things necessary and wanting Matth. 6. 11. Phil. 3. 13. or for removing of things evil and present Job 14. 1. 1 Joh. 1. 8 10. therefore he excites them to the exercise of prayer joyned with attention and fervent seriousness of mind as having vows and undertaking joyned with it for so much doth the word in the original imply and this without ceasing not as if they were to do nothing else 2 Thes. 3. 10. but they were not to cease upon their not obtaining a present grant Luke 18. 1 c. they were to be frequent in prayer Psal. 57. 17. and alwayes when they had opportunity to lift up
are frequent in Scripture do not inferr any power in mans self or in his free-will to give obedience unto what he is commanded They only shew it is our duty to obey Mic. 6. 8. and such a duty as do it we must if we would be saved Luk. 13. 3. and are an outward mean by which the spirit of God doth effectually work that in his people which he requireth from them Cant. 5. 2. with 4. for if they had sufficient strength in themselves as of themselves to obey what he hath pressed upon them to what end should he pray so fervently here unto the God of peace to sanctifie them 5. As the grace of sanctification is not perfected at one instant but carryed on by degrees until it be perfected at death 1 Cor. 13. 9. there being still some remainders of the body of death in the best Rom. 7. 24. for keeping them humble 2 Cor. 12. 7. for giving them daily errands to the fountain of free grace for pardon 1 Joh. 2. 1. and renewed strength 1 Cor. 12. 8 9. and for making them long to be dissolved and freed from sin root and branch 2 Cor. 5. 4. So a mean degree of sanctification even though it be undoubtedly sincere should not be rested upon as satisfactory but daily growth and progress therein endeavoured without any full satisfaction or quieting of our minds in any degree or measure until sanctifying grace be fully perfected in glory for seeing they were already sanctified in part it must be growth in sanctification for which he prayeth which implyeth that their sanctification was not perfected and that they themselves should much more endeavour to grow in it and this until Christs second coming if their death should not prevent it And the very God of peace sanctifie you wholly unto the coming c. 4. As God becometh a God of peace and reconciled unto none but to those whom he sanctifieth and in whom he worketh a gracious change So he sanctifieth none but those to whom he becometh a God of peace first and therefore that our endeavours after holiness may have success we should have a care to get our peace made with God in the first place for he joyneth these two peace with God and sanctification from God and maketh the latter to follow upon the former and the very God of peace sanctifie you 5. As the first beginnings of sanctifying grace Ezek. 36. 26. so our growth and progress in it is wholly from God It is true there are some principles of a new life wrought in us at first conversion which have their own activity and concurrence for carrying on the work of grace in us afterward 1 Cor. 13. 4 5. but as they are created in us by God at the first Ezek. 36. 26. so they must be excited to their work Cant. 4. 16. upheld and strengthned in their work Luk. 22. 32. and blessed by God with the success of growth in grace following upon their work above any efficacy that is in themselves Phil. 1. 6. and therefore our growth in grace doth yet remain intirely and wholly Gods work for he ascribeth growth in grace to God as the author while he prayeth the very God of peace to sanctifie them 6. So many are those by-ways of errour 2 Pet. 3. 17. profanity Heb. 12. 16. formality c. 2 Tim. 3. 5. to divert us from the way of holiness after we are engaged in it so many unexpected difficulties do meet us in the way Act. 14. 22. and such is our levity and readiness to repent our undertaking Joh. 6. 66. our weakness to resist tentations Matth. 26. 70. and easiness to be led aside unto those other by-wayes Jer. 25. that there is no less need than of the power of God who did at first engage us to preserve us carefully powerfully and as it were with a strong guard in the way of holiness otherwise we cannot long stand upright in it 1 Pet. 1. 5. for he prayeth unto God to preserve them in holiness The word in the original signifieth to preserve accurately as he who watcheth at the doors of a prison and is used Act. 4. 3. 5. 18. 24. 23. 7. Even the understanding and knowing part of the regenerate is but renewed in part and standeth in need to be more and more sanctified by reason of a great deal of ignorance 1 Cor. 13. 9. uncertainty Mark 9. 24. curiosity Joh. 21. 21 22. proneness to mistake the Lords way of dealing Isa. 49. 14. and several other infirmities which are in the understandings even of the best for therefore doth he pray that God would sanctifie as well as preserve even the renewed Thessalonians in their spirit And I pray God your whole spirit c. 8. The will and affections also of the â—â—generate man are but renewed in part and 〈◊〉 in need to be more and more sanctified there being a great deal not only of peremptory unwillingness sometimes in the will to good whereby it sometimes refuseth John 4. 9. and frequently shifteth and delayeth the practice of necessary duty Hag. 1. 2. but also of an hankering inclination unto evil whereby it sometimes closeth with sin against knowledge 2 Sam. 11. 4. and sometimes excites the understanding to find out excuses and subterfuges to make sin appear no sin or but a little one that it may well sin with less reluctancy Cant. 5. 3. For he prayeth also that their soul that is their will and affections may be sanctified that your whole spirit and soul c. 9. As the Lord doth not only require inward sanctiâ—y in the understanding will and affections but also outward in the body and all its members see chap. 4. v. 4. doct 1. So even the truly regenerate have not their very outward man so well reformed but there is need to have it more and more sanctified Even the body and its parts especially the organs of sense and speech and the instruments of the loco-motive faculty have in them some of that natural stiffness and averseness from being exercised about good and profitable objects and proneness joyned with agility to be employed in evil which is spoken of Rom. 3. 10 c. For he prayeth that their body also may be more sanctified And I pray God your whole spirit soul and body c. 10. As there is not any the least principal part and particle of the body and the meanest faculty of the soul and such as are only subservient to the most principal faculties of it but they are one way or other defiled with sin and stand in need of sanctifying grace So there is not any no not the meanest of those in a renewed mans soul or body to which the Lord doth not extend his special care not only in changing and sanctifying it at the first but also in making that begun change to increase and grow and in preserving the whole man and all his parts even to the meanest in that gracious
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
to them of new to supply the continued want of his presence Paul to the Church of the Thessalonians 5. The Lords people and especially his publick instruments when marred and crossed in prosecuting some one or other expedient projected by them as tending much advance the Lords work ought not to fret or sit down discouraged but to consider wisely what other expedient the Lord in providence doth carve 〈◊〉 to be followed by them instead of that and without anxiety are to apply themselves unto it for Paul being hindred from coming to them without more ado doth reverence the Lord in his disappointment and betaketh himself to writing Paul unto the Church of the Thessalonians Ver. 3. We are bound to thank God alwayes for you brethren as it is meet because that your faith groweth exceedingly and the charity of every one of you all towards each other aboundeth The Apostles scope in this second part of the Chapter being to comfort those persecuted Thessalonians under their present sad sufferings thereby to confirm them the more in those truths for which they did suffer he propoundeth several grounds of consolation unto them The first whereof is the high esteem which he and his associates had of their graces which was testified in two things first his esteem of them and of Gods graces in them was such that he did Judge himself bound because of the meetness congruity and equity of the duty in several respects to make conscience of giving thanks to God for them and that alwayes in so far as there was alwayes a supply of new matter for this duty furnished unto him from them which he condescends upon in two particulars first their faith did grow exceedingly or overgrow and grow over-bounds to wit not the bounds prescribed by God but beyond what it was before yea and it may be the expectation which men had of them See how faith doth grow upon Col. 2. v. 7. doct 5. next their charity or love towards each other did abound and also grow and this in every one of them all without exception to wit so far as he in charity could judge being now at a distance and informed of their estate only by the favourable reports of others or of some among themselves See how charity doth increase and grow 1 Thes. 4. v. 10. doct 6. Learn further hence 1. As the Lord giveth sometimes way unto the rage and fury of men and Devils to trouble and persecute his dearest Saints for righteousness sake So it usually falleth out that the more they rage the less they gain their intent The more they stain the Churches outward beauty the more doth her inward beauty the sanctifying graces of Gods spirit and faith in Jesus Christ increase and grow for so was it with this persecuted and afflicted Church as the general scope of this part of the Chapter which is to comfort them under their sufferings doth imply and the following verse doth express and yet Paul affirmeth here their faith did grow exceedingly and their charity abound 2. However the Lord doth usually make his peoples graces to thrive best under a suffering lot as said is yet even then they do not want their own discouragements and faintings arising partly from the fear and feeling of their own weakness Job 6. 12. and partly from the remainders of unmortified corruption within them which make them incline to be weary of lying so long under such a sad and humbling exercise and therefore how thriving soever their case be otherwise they stand in no small need of consolation and encouragement for Paul supponeth so much while he sets himself to comfort this persecuted and thriving Church we are bound to thank God alwayes 3. It is a singular comfort and encouragement to a gracious soul under his saddest cross to know that the work of grace in him is not only in a vigorous case but also taken notice of by others and improved as an occasion of thanksgiving unto God from many 2 Cor. 1. 11. and it is the duty of Christians in order to that end so to take notice of and improve the growing graces of honest sufferers for Paul in order to the comfort and encouragement of this Church makes them know he took notice of their growth in grace and did improve it as a ground of thanksgiving we are bound to thank God alwayes for you brethren 4. A gracious humble heart doth for the most part so little please himself with his way of discharging duty to God and especially this sublime and Heavenly duty of thanksgiving and praise that he dare hardly say he doth discharge it as he ought but only acknowledge his obligation to discharge it with the equity and conveniency of it And so much ought to be acknowledged and avowed when little further can be attained for Paul doth not here say he did give thanks though doubtless he did so but only we are bound to thank God alwayes for you as it is meet 5. We ought so to comfort and encourage afflicted Christians by making them know how much we esteem what good is in them as that we do not thereby puff them up and make them conceit of what they have as if they had not received it from God for Paul doth thus guard the present consolation while he giveth God the praise of any good was in them and not themselves We are bound to thank God alwayes for you saith he 6. As God deserveth the thanks and praise of his peoples graces and not themselves and as the gracious receits of others do lay on a tye of thanksgiving to God upon us So we are not alwayes to conceal our conscience-making of this duty from the knowledge of others but ought to make it sometimes known though not to gain applause to our selves Matth. 6. 5. yet as for other ends so thereby to encourage those whom it concerns when their case doth otherwayes call for it for that Paul may encourage this afflicted and persecuted Church he doth make them know that he did alwayes give thanks to God for them because their faith grew exceedingly 7. Where there is a growth of saving grace in any there is not wanting sufficient ground of thanksgiving to God for them nor yet of comfort and encouragement unto themselves this alone being a sufficient evidence that all things work together for good unto them according to the promise Rom. 8. 28. for though this Church was otherwayes sore pressed with persecution yet Paul looks upon their growth in grace as matter of thanksgiving to God and of comfort to themselves because that your faith groweth exceedingly saith he 8. Then are Christians praise-worthy in themselves and for matter of praise to the Lord and of joy to his faithful servants who labour among them when according to their time and standing and the precious means under which they live their graces are upon the growing hand for since Paul hath written the former Epistle unto this Church
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
graces of Gods spirit bestowed upon them by means of his Ministry Neither is it unlawful but sometimes convenient for a Minister so to glory in his flock providing his gloriation be qualified as Pauls was see the exposition for Paul saith we our selves glory in you for your faith and patience 4. As it is the duty of the Lords people to speak to the commendation of Gods grace in others So they should be ruled by prudence in the discharge of this duty and not too lavish in their commendations either by commending men too much above their known worth or by boasting of them although their worth deserve it indifferently unto all even to those who know not the worth of grace and to whom the boaster party boasted of and the graces of Gods spirit for which he boasteth are alike unsavoury There should be a distinct and prudent choice both of the party in whom and of the party to whom we boast for Pauls boasting is of men eminently gracious as the preceding verse doth shew and not indifferently before all but only in the Churches of God So that saith he we our selves glory in you in the Churches of God 5. That persecutions crosses and tribulations especially from wicked men are the ordinary lot of Gods Church and people and the reasons why it is so see upon Gal. 1. v. 13. doct 6. In all your persecutions and tribulations which ye endure saith he 6. The greatest glory of Christians and the richest matter of gloriation in them and of thankfulness to God which can be afforded unto others from them is not so much in their resisting by force and breaking the yoke and power of their persecuting enemies as in their meek and patient endurance of the utmost of their rage and fury before they cede one hove in the point of truth and duty for Paul did glory in them for their patience in all their tribulations 7. As the grace of patience under sufferings presupposeth faith and cannot be where faith is not whatever seeming patience a natural man destitute of faith in Jesus Christ may have it is not a saving grace but either bruitish stupidity Gen. 49. 15. or heartless despair Gen. 4. 13 14. or at the best a moral vertue only 1 Cor. 13. 3. defective as to the intensive measure of patience contrary to Col. 1. 11. or as to the extent of patience to all crosses contrary to Col. 1 11 and as to the spiritual grounds and motives from which it should flow contrary to Rom. 5. 3. compared with 1. So the more a man doth grow in faith the more he will be assisted and furnished with the grace of patience under cross dispensations and as faith is weakned so our patience also will decay and languish For he joyneth their patience with faith in all their tribulations 8. As grace is then most praise-worthy when the more it is opposed the more it groweth So it argueth an eminent degree of faith and patience and such as may indeed be boasted of and propounded as a pattern for imitation unto others when variety of tryals and cross dispensations from God and of persecutions from men do not mar but rather quicken the exercise of those graces for their patience and faith of which he gloried was such as did sustain them and make them endure all their persecutions and tribulations Ver. 5. Which is a manifest token of the righteous judgement of God that ye may be counted worthy of the Kingdom of God for which ye also suffer Followeth a second ground of consolation under their present sad sufferings taken from what their afflictions from wicked men and their patience under them spoken of v. 4. did signifie They were a manifest token or an infallible argument and demonstration proving convincingly that God shall judge the world righteously at the last day for by this righteous judgement must be meant the last and general judgement as the following verses make evident And first it is called righteous because though God doth alwayes judge righteously when he judgeth Psal. 51. 4. yet then shall his righteousness in judging be most evident and all those things which do now obscure it Jer. 12. 1. fully removed Matth. 25. 32 c. Next their patient suffering is said to be a convincing evidence that this righteous judgement shall come to pass because supponing that undeniable principle which is clear to the very light of nature Rom. 1. 20. that God is an all-seeing omnipotent and righteous Judge it must of necessity follow that he seeth what injuries are done unto his people hath power to punish them and seeing he doth not punish them now he will be avenged on them hereafter Which ground of consolation is further enlarged from the end or event of that last judgement unto them they should be therein accounted or judicially accepted and declared worthy or as the word is rendred Act. 26. 20. fit and meet to enjoy the Kingdom of God that is Heaven and glory called a Kingdom for reasons hinted upon Gal. 5. 21. doct 9. and of God See upon Eph. 5. v. 5. And sheweth that one piece or evidence of their worthiness and meetness to enjoy this Kingdom consisteth in their suffering for it and for their walking in the way of faith and obedience which leadeth to it which is not to be so taken as if their sufferings could make them worthy of Heaven by way of merit see Rom. 8. 18. but only they did presuppose saith in Christ Phil. 1. 29. and so did evidence their right to Heaven seeing faith doth give a right unto it Joh. 3. 16. As also sanctified sufferings through Gods blessing do purge away sin and promove the work of sanctification in those who suffer Isa. 27. 9. and so do polish and make them meet for Heaven holiness being the way which leadeth to it Heb. 12. 14. Besides the Lord hath bound himself by promise that they who suffer with him shall also reign with him 2 Tim. 2. 12. and so their sufferings did make them meet for Heaven as being a qualification of those to whom Heaven is promised Doct. 1. It is the Lords allowance unto believers to look upon the day of general judgement and the approaching of it with cheerfulness and courage and so as to draw comfort under all their sufferings from the faith of it yea and though the remembrance of this day be terrible to men unrenewed Act. 24. 25. yet it is most comfortable unto believers when they are in a good case and temper As knowing that then all their wrongs shall be righted Psal. 37. 6. the atheistical suggestions of Satan in prejudice of Gods overruling providence wholly refuted Mal. 3. 18. the Bride the Lambs wife compleatly and in all her members glorified Rev. 21. 2 9. and they themselves fully freed from all sin and misery and made perfectly blessed in the full enjoying of God unto all eternity 1 Thes. 4. 17. For he laboureth to perswade
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