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
way for shameful fainting in duty and foul defection from truth Heb. 12. 13. for Timotheus was sent both to establish and comfort them concerning their faith Ver. 3. That no man should be moved by these afflictions for your selves know that we are appointed thereunto He doth here shew 1. The necessity at that time of his sending Timotheus to establish them to wit the prevention of an apparent hazard lest any of them because of Pauls or their own afflictions should have been drawn away by flattery or shaken and moved from truth like the taile of a dog following upon his master as the word signifieth 2. And because the same hazard did yet remain in part he useth two arguments for their present establishment against fainting either under his or their affliction The first in this verse to this purpose They themselves knew or were sufficiently instructed from the doctrine of the Gospel that all Christs followers Mark 8. 34. and chiefly the Apostles 1 Cor. 4. 9. were appointed or as the word is rendred Luk. 2. 34. set as a mark at which the arrows of affliction and persecution are shot Now they are thus appointed and set as a mark for trouble by God both in his eternal counsel Rom. 8. 29. and in his actual separating them from the world by converting grace 1 Pet. 2. 21. Doct. 1. A Ministers care should be extended towards all and every one of his charge not only the great the rich the strong in grace and eminent but even to the poor the outwardly base contemptible and to such as are but weak even babes in Christ Heb. 5. 12 13. and this as at all times so especially when they are exercised with sharp tryals and sore afflictions for Pauls care was thus extended towards all at such a time as is implyed while he saith That no man should be moved 2. The Lords faithful servants may be so much supported by grace under their saddest sufferings as that their fear and care will be more exercised towards others of the Lords people and about the possible sinful consequences of their trouble upon others than any thing that doth concern themselves for supponing the afflictions here spoken of to be Pauls own as certainly his own are not excluded we find him more afraid of their stumbling than careful of himself That no man saith he should be moved at these afflictions 3. As Christians under afflictions for truth are in hazard to be shaken brangled and tossed to and fro with the wind of strong tentations which take their rise from thence So the ordinary tentations wherewith the Tempter doth assault afflicted Christians have much of insinuating flattery in them while he seemeth to commiserate their present case and promiseth much contentment and ease if they step but a little aside from the way of duty for attaining to an outgate for the word rendred to be moved signifieth to be shaken as a dogs taile and drawn away by flattery That no man should be moved by these afflictions 4. So much ought we to adore and reverence the Lords supream dominion and absolute providence as presently without debate to stoop and imbrace whatsoever lot is measured out unto us by it for he perswades them to endure affliction without fainting from this that they and others were appointed thereunto by God 5. The faith of this that the Lord hath firmly decreed to bring his followers by the way of the cross to their crown and to make them first to suffer with Christ before they reign with him is an excellent remedy to stay and settle the believer against fainting and wavering under the sorest trouble for this is the remedy prescribed here by Paul for we are appointed thereunto saith he 6. Scripture comforts under afflictions cannot support a man except he know them and be acquainted with them and ignorance is often the cause of our great impatience for he makes their knowledge of Gods appointment necessary in order to their drawing comfort from it for saith he your selves know that we are appointed thereunto Ver. 4. For verily when we were with you we told you before that we should suffer tribulation even as it came to pass and ye know He confirmeth here what he said of their knowing that Christians are appointed and called to undergo a suffering lot as appeareth by the causal particle for and withal doth add a second argument to preserve them from fainting to this purpose They themselves knew and could bear him witness that when he was among them at Thessalonica Act. 17. 1 c. he had foretold them that both he and they were to meet with much tribulation from their oppressing persecutors which prediction was now made out and verified by the event and therefore there was no occasion from them to faint because of affliction seeing they were so timously fore-warned of it Doct. 1. It is the duty of Christs Ministers to give timous warning unto the Lords people of tryals and hardships which they cannot choose but encounter in their Christian course lest otherwise when they are surprized with unexpected trouble they repent their undertaking and succumb Mark 14. 17. for Paul did timously and when he was with them foretel that they should suffer tribulation 2. When the Lords servants have an open door to Preach the Gospel unto a people they ought to stir their time and instruct their hearers in all necessary truths as not knowing how soon the door may be shut and the present opportunity of doing good removed Prov. 27. 4. for so did Paul when he was with them he told them of all necessary truths and of this in particular that we should suffer tribulation saith he 3. That the Lords people have had timous warning from the word of truth of their troubles which will attend them in their Christian course it ought in reason to keep them from fainting and stumbling at a cross when they meet with one for this is the Apostles scope in this verse to reason them up to a couragious frame of spirit under tribulation because he had told them before of it 4. As Ministers ought to be circumspect in their predictions foretelling nothing for certain but what the word of truth giveth ground to believe that it shall undoubtedly come to pass lest otherwise when the event doth not answer the prediction their Ministry be brought unto contempt So the fulfilling of such predictions doth strongly confirm the truth of the word and underprop the believer in the faith of it notwithstanding of any sad affliction or hardship he may be under for adhering to it for Paul foretold nothing but what the event did verifie and from this that the event did answer his prediction he doth perswade them not to faint but to adhere to truth although they were under present trouble for it We told you before that we should suffer tribulation even as it came to pass Ver. 5. For this cause when I could no longer forbear
for if we believe c. 2. Concerning Christs death and resurrection see upon Gal. 1. 1. doct 7. Jesus dyed and rose again 3. Though thus saith the Lord and divine revelation be a ground sufficient in it self whereupon to build our faith Psal. 60. 6. yet such is our unwillingness to believe especially when the thing spoken hath no ground in reason Gen. 18. 12. and so great is Gods condescendence to help and supply our weakness Joh. 20. 27. that he alloweth us to make use of any other lawful mean whereby we may strengthen our faith and as it were reason our selves up to a belief of that which the Lord saith for so the Apostle doth teach us to take help from Christs death and resurrection to strengthen us in the faith of our own resurrection for if we believe saith he that Jesus dyed and rose again even so c. 4. Among other things helpful to bring us to the solid and fixed belief of revealed truths this is one to single out some truths which are more easily believed than others as having besides the authority of God interposing for the truth of them some further confirmation from humane testimony or their powerful effects upon our own hearts or the hearts of others that so being once fixed and setled in the faith of those we may be thereby in some measure helped to give credit unto all such other truths as have dependence upon them for Paul to bring them to the faith of their own resurrection would have them improving the faith they had of Christs death and resurrection which was confirmed by so many witnesses Luke 1. 1 2. and accompanied with wonderful effects upon the hearts of many If we believe that Jesus dyed and rose again even so c. 5. As those and those only shall attain to the blessed resurrection of the just unto life who continue in the faith whereby they are ingrafted in Christ to their last breath Heb. 3. 14. So the union betwixt Christ and believers once made by faith is so sure and firm that death it self cannot dissolve it yea not only their souls but also their bodies being separate from their souls and in a manner from it self when dissolved in the grave to ashes do yet remain united to Christ For those whom God shall raise to a glorious life are designed to be such as sleep in Jesus and living dying and dead are still in him yea and their bodies which only do properly sleep are also in him Even so also them which sleep in Jesus will God bring with him 6. The great prop for our faith to rest upon as to the truth of the resurrection is the power of God whereby he is able to do what he will Psal. 135. 6. and to make us of new out of our own ashes as once at the first he made all things of nothing Heb. 11. 3. for he leads them to Gods power for grounding of their confidence while he saith Them will God bring with him 7. Through vertue of that union betwixt believers and Christ it cometh to pass that whatever hath befallen Christ as he is the head of believers shall in Gods due time be verified in believers themselves that due proportion and distance being always kept which is betwixt head and members for he inferreth that we shall be raised because he arose because of our union with him them will God bring with him Ver. 15. For this we say unto you by the word of the Lord that we which are alive and remain unto the coming of the Lord shall not prevent them which are aâ—leep Followeth a third head of the forementioned doctrine expressing the order wherein the dead shall arise which serveth also for a third ground of consolation against immoderate sorrow And first in this verse that he may conciliate authority to the following doctrine which transcends the reach of humane reason to know and understand without special revelation he doth after the manner of the Prophets Zech. 4. 6. premit a preface asserting that what he was to say was by or in the word of the Lord that is in his name and by vertue of express commission from him 2. He sets down the order wherein the dead were to rise first negatively to this purpose They which shall be then alive and remain on earth until Christs second coming as a small remnant of all that numerous company of believers who had formerly lived but ere then will be removed by death that small remnant I say shall not prevent or have the start of those who are asleep or dead to wit neither as to their meeting with Christ in the air nor their actual possession of glory spoken of v. 17. and Paul puts himself among those who shall be then alive while he speaketh in the first person we not as if he had been to continue until then but because he divides all believers at Christs coming in two ranks the living and the dead he doth as it were for an example of the purpose in hand place himself among the living as he then was when he wrote or that he may thereby teach believers in all times to make ready for that day as if it were to come in their own time because the peremptory time when it shall come is uncertain Matth. 24. 42. Doct. 1. So violent is the current of impetuous affections when once given way to Psal. 77. 3. so hardly are we convinced of the evil that is in the excess of any thing in it self lawful and in particular in the excess of immoderate grief Joh. 4. 4 9. that a word in the by will not allay it there must be word upon word and reason upon reason to demonstrate not only the sinfulness of it but also that there is no reason for it for Paul having given two reasons already to allay their immoderate sorrow he doth here give a third taken from the order wherein the dead shall rise for this we say unto you c. 2. As Ministers should bring forth nothing for truth but that to which they may premit Thus saith the Lord So whatever truths they deliver though never so far above the reach of natures light if once it be made known that the mouth of the Lord hath spoken them we ought without further enquiry to stop our ears unto all that carnal or corrupt reason can suggest against the truth of them for being to deliver some mysterious truths above the reach of natural understanding he premitteth this that they had divine authority for them and therefore should have credit for this we say unto you by the word of the Lord saith he 3. The Lord Christ shall never want a Church of believers upon earth which in despight of Satans malice to the contrary shall still have a being either more conspicuously Isa. 2. 2. or more hidly Rev. 12. 6. in some one place or other until Christs second coming for Paul sheweth there will be
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
extraordinarily gifted by the Holy Ghost for that end may abundantly fix us in the Faith of those truths it being impossible that the God of truth should ever have set his Seal unto a Lye Rom. 3. 4. For Paul would have them confirmed and constant in the Faith of these truths Preached by him because they were confirmed with such signs and wonders and in the Holy Ghost 6. The more a Minister be perswaded and above all doubt of the truth of what he Preaches the more he believes and doth therefore speak and the more he speaks as one who believes and hath ventured his soul upon the truth which he Preaches his Preaching will prove the more powerfull and apt to work effectually upon the hearts of hearers and the more he doubts the less he believes and is perswaded of these truths which he Preacheth his Preaching will prove the more warsh lifeless and coldryf For we may look on the third expression as one ground and cause of what is held forth in the first their Gospel came in power because it came in much assurance or the Preachers did assuredly believe the truths which they Preached see 1 Cor. 3. 12. Psal. 16. 10. 7. The Lord hath indued his Church and eespecially believers in his Church with a gift of discerning whereby they may be enabled in some measure to put difference betwixt a lively powerful Ministry and that which is coldryf dead and lifeless betwixt the man who speaks because he believes and him who though he speak yet believeth not In the exercise of which gift they would not be rash in passing an immediate sentence upon the hearts of Ministers Col. 2. 23. except in so far as their inward temper doth kyth in their external actions Matth. 7. 16. They would not be peremptory in passing certain judgement especially to the worst upon a doubtful evidence 1 Cor. 13. 7. Nor yet too open minded to vent what they judge Jam. 1. 19. especially when they can gain nothing by so doing but the raising of prejudices against a Minister in the minds of others and consequently the marring of that good which they were reaping by him However that they are indued with this gift is clear from this that Paul appeals to the Thessalonians as witnesses of that power and much assurance in which he Preached while he saith As ye know what manner of men we were among you 8. It is a Ministers wisdom and a piece of Christian modesty in speaking to his own commendation to hold himself most by that for the truth whereof he may appeal to the ears eyes and chiefly to the consciences of his hearers For so doth Paul appeal to their consciences for the truth of what he spoke As ye know what manner of men we were among you 9. These excellent gifts and graces and other ministerial qualifications which Christ bestoweth upon godly and able Ministers are not bestowed upon them for their own sake or particular satisfaction and advantage only or so much as for the behoof of the Church and especially of the Elect in it he dealeth the more liberally with Ministers for the sake of those and therefore they should improve and make use of all their receipts for the good of â—uch For Paul sheweth that he was inabled to Preach in power in the Holy Ghost and in much assurance for their sake Ver. 6. And ye became followers of us and of the Lord having received the Word in much affliction with â—â—y of the Holy Ghost Here is a fourth reason of their thanksgiving to God which serveth also as an evidence moving Paul in Charity to judge all these to be elected of God unto Eternal Life in whom he had ground to conceive that this here spoken of was verified And this reason of thanksgiving or evidence of election is taken from the saving effects of the Gospel Preached upon them which are first generally proponed to wit that in their life and practice they had been followers of or conformed themselves to that excellent pattern and example held forth unto them by their Preachers and the Lord Christ. 2. Illustrated 1. from the necessary antecedent or moving cause of their so doing which was their receiving the Word Preached to wit in their judgements by understanding the sense Act. 8. 30. and assenting to the truth of it Heb. 4. 2. and in their heart and affections by embracing the good things offered by it 1 Tim. 1. 15. and subjecting themselves in all things to be ruled by the prescript of it Matth. 7. 24. 2. From an instance of some things wherein they did imitate such excellent patterns to wit that as Christ and his Servants had readily Preached the Gospel with much spiritual joy Joh. 4. 34. notwithstanding many hard pressures and afflictions both from men and Devils Acts 5. 41 42. So they had chearfully embraced the Gospel and adhered to it in the midst of much affliction and persecution unto which they were so far from a base ceding that they did couragiously sustain the dint of it with joy and a joy not carnal and natural but spiritual and such whereof the Holy Ghost is Author Doct. 1. Though charity believeth all things 1 Cor. 13. 7. and maketh a man easie to be perswaded of any good thing in another yet a Christian ought not to be foolishly credulous so as to believe things without far less against evidence But his charity in judging ought to be ruled by prudence so as he believe nothing but upon some probability and appearance For Paul did not judge them Elect but upon some evidence even this that they were followers of him and of the Lord. 2. The way approved of God for attaining the Faith of our own Election or a charitable perswasion of the Election of others is not to dive in immediately and at the first step upon the secrets of Gods decree as if we had stood in his counsel Jer. 23. 18. But by way of discourse and reasoning to collect and conclude that God hath elected us or others from the work of saving grace and the effects of that work kything in us or them For the Apostles scope here as I shew is not only to give an additional reason of his thanksgiving but also an evidence from which he did conclude their Election from the fruits and effects of saving grace in them Ye became followers of us and of the Lord saith he 3. It is the duty of Christians and such as being made conscience of doth strongly savour of a gracious change in them to propound unto themselves for imitation not the example of a multitude to do evil Exod. 23. 2. but of those in whom they observe the most eminent evidences of a work of saving grace For the Apostle doth mention this as a matter of their commendation a reason of thanksgiving to God on their behalf and as an evidence of their Election that they did imitate him and his Associates And ye became
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
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
speaks not of the wicked expresly but only describes them from their height of security which long continuance in sin should at length drive them to as from an infallible evidence of a wicked man for when they shall say peace and safety 2. There is not any one more speaking evidence of approaching judgement of one kind or other than carnal security in sin and wickedness arrived to such an height as to make men wholly fearless of Gods judgement and atheistical mockers at all threatnings which forewarn them of it for saith he when they shall say peace and safety then sudden destruction cometh 3. What ever grounds of confidence or undoubted perswasion flowing from those grounds a wicked man may have to escape a threatned judgement yet all shall serve tâ— little purpose when God beginneth in earnest to reckon with him his strongest fancy with all its grounds will prove but a weak bulwark to bear off the overflowing waves of Divine wrath when the haile shall sweep away the refuge of lies and the waters shall overflow the hiding place Isa. 28. 17. for the word rendred safety implyes they should have a certain perswasion of safety as if they were above all doubt and this doubtless upon some grounds satisfactory to themselves and yet for all that even then sudden destruction shall come upon them and at unawares surprize them 4. As a lingring death hath in it much of mercy even to wicked men who have thereby time and leisure given them to repent and to plead with God for mercy Rev. 2. 21. So of all deaths or wayes of calling sinners to an account those which are sudden and make quick dispatch are to a wicked liver most dangerous as hardly leaving any place either for Gods patience or mans repentance but making an end of the person stricken before he can solidly think upon his end for he placeth a great part of the terrour of the destruction threatned in that it should be sudden and unexpected Then sudden destruction cometh upon them 5. Though none can know the peremptory day month or year of Christs second coming see v. 1. doct 2. yet there are certain signs from which when they shall fall out a man may certainly know that the day of the Lord is near approaching such as these a general height of carnal security Matth. 24. 38 39. the conversion of the Jews Rom. 11. 15. and total destruction of the Antichrist 2 Thes. 2. 8. for besides other things so much may be implyed in this similitude whereby Christs second coming and the destruction of the wicked which doth accompany it are compared to travail upon a woman with child who though she know not the very day and hour when her pains shall take her yet she hath certain signs whereby to know that her time approacheth 6. The pain and horrour which the day of the Lord shall bring on Godless reprobates is such that no tongue can utter nor can it be expressed in proper terms so as we might conceive it yea and such as the greatest of all earthly torments are but weak shadows and slender representations of it and too little to express it for therefore doth the spirit of God alwayes while speaking of this destruction make use of borrowed similitudes from the most terrible of earthly and bodily torments as of those occasioned by fire Mark 9 45. by fire of brimstone Rev. 21. 8. by an eating worm never dying Mark 9. 46. and here the pains and torment of a woman in travail all which doubtless come far short of expressing to the full that pain and torment which is incomparable incomprehensible and cannot be expressed but by such shadows and representations 7. Even damned souls and the most profane and lawless of Godless reprobates are not only overruled by and under the dominion of a divine providence but shall also know so much by sad experience when in the great day nill they will they they shall appear before their dreadful Judge and receive their sad and woful sentence from his blessed mouth and be presently made without all delay or shifting to undergoe it for saith Paul they shall not escape Ver. 4. But ye brethren are not in darkness that that day should overtake you as a thief Lest the Godly should be terrified and shaken with the apprehension and fear of that suddain destruction presently mentioned he doth here cast in a seasonable word of comfort for all such against the terrour of it as appeareth from his entrance made to the present purpose with an adversative particle But. And first he propoundeth the ground of the following comfort namely that they to wit as many of them to whom he writeth as were sincere believers in Jesus Christ for so must this indefinite compellation and that note of universality also v. 5. be understood according to the use of Scripture elsewhere 1 Cor. 15. 22. none such I say were in darkness that is they were not living in their gross and natural ignorance of God nor yet in carnal security or Godless profanity for the word darkness doth point at both those here as elsewhere in Scripture Rom. 2. 19. 1 Joh. 1 6 Next he expresseth the comfort it self flowing from this ground to this purpose that however the precise day and time of Christs second coming could not be known by them no more than by the wicked Matth. 24. 36. yet it should not overtake them or as the word implyeth violently apprehend them to their hurt and prejudice as a thief and robber doth apprehend the person and goods of those whom he spoiles and destroyeth Now the force of the inference whereby he draweth the present consolation from the forementioned ground doth lye in the similitude take it thus that as a thief can only do hurt to those who are sleeping securely in the dark night and not to others So this terrible day could do no hurt to them because it should not find them lying secure in the dark night of ignorance or impiety Doct. 1. The truly Godly and they to whom the terrible threatnings of eternal judgement do least belong are of such a tender frame and temper of heart Isa. 66. 2. that usually they are most affected sadded and discouraged by them when Godless livers to whom they properly appertain are so little moved with them that they rather mock them 2 Pet. 3. 4. for Paul did foresee so much while presently after he had denounced sudden destruction to come upon secure reprobates he seeth a necessity to guard the Godly against the terrour of it But ye brethren are not in darkness saith he 2. It concerneth therefore the wise and faithful servant of Christ so to denounce the terrible threatnings of everlasting wrath against the wicked as that he presently caution them for the comfort of the Godly lest otherwise they for whom they are not intended be dejected shaken and discouraged by them for so doth Paul here guard the former threatning with
a But ye brethren 3. A prudent Minister should labour so to guard against the terrour and dejection of the Godly by denounced threatnings as the contrary comfort be not proposed absolutely unto any but suspended upon such conditions as are required in the promise that so the party who would have comfort may not be deceived but put himself to a fair tryal by those marks if he be one of those to whom the intended comfort doth belong for Paul being to comfort the Godly against that terrible destruction threatned v. 3. he mentions the condition upon which they might escape it to wit if they were not in darkness which he affirmeth of them all or of a great many of them at least in the judgement of charity and thereby leaveth it unto themselves to search if they were so in reality But ye brethren are not in darkness that that day should overtake you 4. As the truly Godly and real believers in Jesus Christ are freed at least from the gross darkness of their natural ignorance and Godless profanity and as to be lying under either of those doth argue a man to be yet in his unrenewed state So the best security which a man can promise to himself against the terrour of sudden and unexpected stroaks doth lye in his saving knowledge of God in Christ and in the testimony of a good conscience arising from the shining light of an honest and holy life for Paul affirms it universally of all real believers they are not in darkness either of gross ignorance or Godless profanity and maketh that their ground of comfort to secure them that the day of the Lord should not overtake them as a thief Ver. 5. Ye are all the children of light and the children of the day we are not of the night nor of darkness He insists upon the former ground of comfort first by proving the truth of it that they were not in darkness because they were children of light that is according to an usual Hebraism Matth. 11. 19. they were not only indued with saving knowledge and holiness both which in Scripture go under the name of light Joh. 3. 19. Matth. 5. 16. but also were regenerate and born of God 1 Joh. 2. 29. who is that light inaccessible 1 Tim. 6. 16. by the Preaching of the Word Jam. 1. 18. which also hath the name of light Psal. 119. 105. And they are called children of the light and of the day to shew that the light of knowledge and holiness wherewith they were indued was not a dark glimmering light as of a candle or twilight but most clear as the light of the full and perfect day and this as it seems in opposition to that lesser measure of light which was enjoyed under the old Testament See upon Gal. 4. 3. doct 2. and v. 5. doct 3. Secondly by illustration of the proof while he removeth from them the contrary not only gross ignorance and profanity under the name of night but also a comparative measure of those under the name of darkness Doct. 1. As souls affrighted with the terrour of God are often most averse from receiving the comforts allowed to them of God So the Lords Ministers may not grow weary of taking pains to clear their doubts and work them up to the embracing of them for Paul supponing the Godly might possibly not have closed with the propounded comfort at the first hearing doth here insist upon it ye are all the children of light 2. As the doubts of discouraged and afflicted Christians are not so much about the reâ—lity of the comfort it self held forth by the word for a suitable cure to their disconsolate case as about their own interest in that comfort and right to lay hold upon it So a Minister in dealing with such would not so much or only insist in propounding and urging a suitable comfort as in clearing up unto them and pressing upon them to make sure work of their interest in it and right to lay hold upon it for Paul supponing that their doubt would lye about their not being in darkness which he held forth as the ground and evidence of their interest in the comfort doth insist mainly in the clearing of that while he saith ye are all the children of light c. 3. The Kingdoms of light and darkness of saving knowledge and dark ignorance of grace and profanity of Christ and Belial of God and the Devil are so much inconsistent that they cannot co-incide in one and the same person neither can any man be a subject of both Kingdoms at one and the same time for the Apostle maketh the denyal of the one to follow upon the affirmation of the other we are all the children of light saith he we are not of the night or of darkness 4. The Minister of Christ ought so to deliver suitable truths unto the Lords people for their incitement to duty for their comfort against discouragements for their reproof or conviction as that he takes his own allowed share and portion of those truths unto himself as if he were an ordinary hearer otherwise he cannot both save himself and them who hear him according to the promise 1 Tim. 4. 16. for Paul doth change the person in the close of the verse and takes a share of what he distributes to others unto himself both here and in the following verses we are not of the night and of darkness saith he Ver. 6. Therefore let us not sleep as do others but let us watch and be sober The Apostle having now put a close to his digression about the state of believers after death and Christs second coming which he entred upon chap. 4. v. 15. doth again return to press upon them some other branches of that sanctification required by God and spoken of chap. 4. v. 3 And first from what he hath presently said of the unexpectedness of Christs second coming he exhorteth to the exercise of two vertues tending much to keep them in a readiness for that day to wit watchfulness and sobriety And he presseth them first by forbidding them the contrary vices under the name of sleeping as others to wit as ungodly men children of darkness where by sleeping is not meant sleep properly taken and of the body binding the outward senses so that for the time they cease to do their office for this sleep being moderately taken is allowed by God and given by him as a blessing Psal. 127. 2. and some who it 's like will be found sleeping thus at the last day shall be saved Luke 17. 34. although excess even of bodily sleep be a sin Prov. 24. 33. and may be here in the second place look'd at either as a cause concomitant or effect of that spiritual sleep here forbidden which is no other than that deep sleep of carnal security whereby all the spiritual senses of a man who is taken with it are bound up Matth. 13. 15. so that he regards not his duty Matth.
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
from the presence of the Lord and from his glorious power to wit joyntly and without intermission Ver. 10. When he shall come to be glorified in his Saints and to be admired in all them that believe because our testimony among you was believed in that day Here is the second end of Christs coming and it relateth to the Godly called here 1. Saints strictly taken for those who are inherently holy and real students of and proficients in that sanctification which is described upon 1 Thes. 4. 3. next believers who are endued with the grace of saving faith described 1 Thes. 1. 3. and all such believers and no doubt all such Saints also are to share in the end of Christs coming here mentioned which is to be glorified in them that is to put such a glory upon them both in soul Matth. 22. 30. and body Phil. 3. 21. as he himself shall be thereby glorified not only shall the glorified Saints themselves give glory to him but the glory of his mercy power goodness and other attributes shall in their glory be made manifest unto all the world upon occasion whereof the glorified Angels also shall glorifie him The Apostle adds that Christ the Judge shall also be admired in them that is shall put such glory on them as never was expected neither by themselves or others Isa. 64. 4. and therefore it shall be admired by all beholders and the mercy power and grace of Christ the bestower shall be admired and wondered at much more Only the Apostle having first as it were at the by and in a parenthesis applyed this general ground of consolation to them in particular by giving a reason for his so doing to wit because they had believed and given credit unto the doctrine of the Gospel to the truth whereof he and his associates had given testimony he doth in the end of the verse again repeat the time when this shall be to wit in that day of Christs second coming and not until then hereby to put a stop to their precipitancy in hastening too much after it Doct. 1. Jesus Christ the Judge shall not be so much transported with rage and fury against the wicked in the day of general judgement as to make him forget his tender mercies unto the Godly he knoweth how to make the same day the greatest for terrour unto his foes and yet the greatest for Joy unto his friends for Paul sheweth that he shall take vengeance upon the one and be glorified in the other both in one day when he shall come to be glorified in his saints Yea 2. The great errand of Christs coming to general Judgement is not so much to render vengeance unto the wicked as to glorifie and save the Godly the former being in some respect but as a mean to set forth the glory and solemnity of the latter Rom. 9. 22 23. for looking narrowly to the Text we find that Christ doth take vengeance as it were but in the by when he shall come as it were of purpose to put glory on his people Taking vengeance on them that know not God saith he v. 8. when he shall come to be glorified in his Saints 3. The rest remaining to the now afflicted and troubled people of God is a glorious rest and therefore not a total cessation from all action and duty as lifeless stones that rest should have no glory in it but from the sin infirmities and misery with which they are encompassed and attended now in the way of duty and from all such duty as implyeth any want or imperfection in the performer otherwise their rest were not compleatly glorious for Paul exponing and clearing the rest which was promised v. 7. saith he shall come to be glorified in his saints 4. Though the glory of Christ the Judge will be ser forth to the admiration of all beholders in the pouring forth of his wrath and vengeance upon Godless reprobates his proud and obstinate enemies yet his glory will be incomparably more and more admired in his putting glory upon the Elect in so far as the reprobate shall receive but what they deserve but as for the Elect besides the wonderful change which shall be wrought in them the glory put upon them shall be without yea and contrary to their deserving for Paul saith he shall come to be glorified and admired in his saints as if his glory to be had in judging reprobates were no glory being compared with that 5. There is such a necessary connexion betwixt the glory of Christ and the glory wherewith the Elect shall be glorified in Heaven that the former is the result of the latter Christ the head is glorified in that glory which he himself hath procured for 2 Tim. 1. 10. and shall bestow upon his members 2 Tim. 4. 8. and therefore we neither need nor should separate Gods glory from our own salvation but are to seek the latter jointly with and in subordination to the former for Paul sheweth that Christ shall be glorified in their glory When he shall come to be glorified in his saints 6. Though there be much foretold in Scripture of the glory which shall be put upon the Lords people in the last day 1 Joh. 3. 2. yet that which is revealed to that purpose is so little believed Mark 9. 24. and cometh so far short of that height of glory wherewith they shall be then adorned and crowned that Heaven and happiness shall be a far other thing than ever entered in the heart not only of natural men but also of the Godly themselves to think upon for therefore the first sight of it shall strike them with admiration as at a thing beyond their expectation and hope he shall come to be admired saith he 7. As Heaven and glory shall be enjoyed only by believers and Saints So all those are Saints who are believers and all are believers who are saints there being an inseparable connexion betwixt saving faith and inherent holiness as betwixt a necessary cause and the effect which floweth from it for he putteth the saints and them that believe the one for the other and sheweth that glory is the portion of such only to be glorified in his saints and admired in all them that believe 8. Though there be degrees of glory in Heaven Dan. 12. 3. yet the meanest believer shall enjoy so much as the most enlarged heart cannot once imagine or comprehend while we are here for Paul saith he will be admired in all them that believe even the meanest believer not excepted 9. Our choicest comforts while we are here on earth consist in those things which we have not in hand but shall enjoy hereafter and therefore the more we exercise our faith and patience our comforts will prove the more satisfying and lively for he shews that the great and good things which are here spoken of in order to their comfort shall not be performed before the last day to be admired saith he in all
convincing evidences if it were to outface an immediately inspired Apostle So they are most untender of and labour to trample upon the reputation of all who do oppose them though they be deservedly eminent for their graces gifts and station for those seducers do not only oppose themselves to Paul an Apostle but also because of his opposition to them labour to disgrace him while they alledge he did contradict himself and that they had a word spoken by him asserting that opinion for truth which he did now condemn which is implyed while he saith be not troubled by word as from us 7. Heretical spirits and seducers do also often prove most irreligious as choosing to shake the foundation of all religion the authority of Scripture by making one part thereof contradict another rather than they should have nothing to say for their own credit and to defend their errour for it is implyed that in this debate they opposed letter to letter and Scripture to Scripture Nor by letter as from us saith he 8. Satan's malice and man's impudence did come to that height as to endeavour the corrupting of Scripture by wresting some parts of it from its genuine sense and meaning and by forging false Scriptures and giving them out for true even while the Apostles themselves were alive to contradict them Which serveth to commend the watchful providence of God over Scripture and his mercy towards us in so far as all the attempts of Satan for that end have been hitherto frustrate and the holy Scriptures transmitted pure and incorrupt from hand to hand through all generations to this present age for the letter here mentioned was either Pauls former Epistle wrested or a new one forged Nor by letter as from us 9. It often falleth out that those errours do prove most pestilent and of dangerous consequence which have the greatest shew of piety and carry with them the least fear of hazard from them at the firs view for this errour that the day of Christ was instantly to fall out might seem not only an harmless opinion but also most useful for putting men to their duty in order to their preparation for that day yet the Apostle by this most serious disswasive from it doth imply that it was an errour extreamly hazardous and indeed so it was for if this opinion had been once received the truth of Christian Religion and chiefly of this particular should have been exposed to contempt and scorn in the following age when the event would have fallen out otherwise than this opinion held forth which doubtless was Satans great design in fostering it so much As that the day of Christ is at hand saith he 10. So subtle is Satan that he can and sometimes doth make one errour spring out of the ruines of another yea and the latter errour to resolve in end in the re-establishing of the former though in it self it be inconsistent with it And so simple is man that under pretence of eschewing one extremity of errour he rusheth forward to the other by the seen absurdity whereof and by Satans subtlety he is at last constrained to embrace of new his old errour which he had formerly forsaken for Paul having laboured in the former Epistle to settle them in the saith of the resurrection and of a day of Judgement 1 Thes. 4. 14 c. in opposition doubtless to some who did question those truths as at Corinth 1 Cor. 15. 12. some did take occasion hence to run to the other extremity and maintain that the day of Christ should come to pass in that very age wherein Satans design doubtless was to drive them back again to their former errour that there would be no such day at all when the event should prove their second opinion to be false As that the day of Christ is at hand Ver. 3. Let no man deceive you by any means He doth here repeat the former disswasive from suffering themselves to be deceived or as the word signifieth led aside from the way of truth in the present particular by any man though he were never so learned and holy or by any mean neither those three mentioned v. 2. nor by any other Doct. 1. So prone are men by nature to embrace errour when it is vented as being the birth of corrupt natural light Eccles. 7. 29. and tending of it self to gratifie some one or other of our unmortified lusts 2 Tim. 4. 3. that there is need of reiterated disswasives from it and of often inculcating the self same things by the Lords Ministers which may tend to guard his people against the power of it for he doth here repeat the former disswasive Let no man deceive you 2. As Satan laboureth to engage men of different ranks and dispositions to be instrumental in carrying on the self same errour and prompteth them with variety of wayes and means for throughing of their work according to the various tempers of the Lords people whom he intendeth to ensnare whereof some are more easily wrought upon by one instrument and mean and some by another So no consideration of the person tempting though he were never so insinuative discreet holy and able or in doctrine otherwayes Orthodox and no consideration of the means whereby he tempts though by pretexts most specious reasons seemingly probable authority of men almost unquestionable hath in it sufficient ground of excuse unto any for suffering himself to be seduced from truth to errour for he implyeth that there would be several men and several means and will have them to stand out against them all while he saith Let no man deceive you by any means Ver. 3. For that day shall not come except there come a falling away first and that man of sin be revealed the son of perdition The Apostle in the second part of the Chapter refuteth the forementioned errour from this That such things behoved to fall out before the day of the Lord as could not come to pass within the compass of that or many ages whereof he mentions two first a falling away or as it is in the original an apostasie and defection not from the Roman Empire as some do expone it but from Christ and the purity of the Gospel And therefore in opposition to this apostasie they are exhorted to stand fast not to the Roman Empire but to the truth of the Gospel v. 13. Besides it is the same word and the same purpose which is held forth 1 Tim. 4. 1. and the Antichrist by whom this apostasie was to be headed is called a false Prophet Rev. 16. 13. and therefore it must be an apostasie from true doctrine as the word doth alwayes signifie in the New Testament Neither doth he mean a particular defection of some particular persons or Churches for there were some such defections already both of persons 1 Tim. 1. 20. and Churches Gal. 1. 6. but a general defection of the whole visible Church some few only excepted Rev. 13. 8.
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
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