graces of Gods Spirit after mentioned which they in charity and from some speaking evidences as it seems did judge for what they knew were bestowed upon them all 2. Of praying to God on their behalf to wit for constancy and growth in the knowledge of the Gospel and practice of true piety So Chap. 3. 12 13. Hence learn 1. A begun work of grace in us is then improved aright when we do not draw an argument for fostering laziness and sloth from it but are thereby incited to hold fast what is already received and to seek after more For Paul's scope is to incite them unto constancy and further progress by making them know what thoughts he had of Gods grace already in them in this and the following Verses We give thanks c. 2. We would endeavour so to speak unto others of these saving graces which are in them as thereby they be not puffed up with conceit but made in all their richest receits to see matter of humiliation in themselves and of thanksgiving unto God For therefore Paul being to let them know how much he esteemed of their graces maketh entrie to his purpose not by setting forth their praises but by giving thanks to God on their behalf teaching them to do the like 3. It is the duty of the Lords people in their immediate addresses to God to present the case one of another before the Lord and to be suitably affected with it both with their enjoyments to thank the Lord for them and with their wants to pray to God that he would supply them and especially a Minister ought to be affected thus to the people of his charge for so was Paul and his associates We give thanks making mention of you in our Prayers 4. Then do we discharge this duty which we owe one to another faithfully when we do it constantly and alwaies when occasion is offered to approach unto God for our selves otherwaies our seldom discharging of this duty doth speak it is not minded seriously or affectionately For Paul gives thanks to God alwaies for them 5. Concerning the extent of Paul's charity towards them all so as to take matter of thanksgiving to God from all and every one of them see upon Phil. 1. 7. doct 3. doct 6. As the duties of Prayer and Praise go well together and do mutually contribute for the help one of another So we would make such a discovery unto others of the good that is in them to make them thankful and set them upon the duty of Praise as to make them also know there is much good yet wanting to keep them humble and to set them upon the duty of Prayer For Paul doth both these while he sheweth them he not only giveth thanks for the good they already had but also prayeth for that which was yet lacking Making mention of you in our Prayers Ver. 3. Remembring without ceasing your work of Faith and labour of Love and patience of Hope in our Lord Jesus Christ in the sight of God and our Father The Apostle prosecutes the forementioned scope by giving reasons of his often thanksgiving to God for them And first in this Verse he sheweth that those graces which he with his associates saw kything in them had left such an impression upon them that they could not but without ceasing or when ever occasion offered make mention of them both to God and men Of which graces he reckoneth three in the exercise whereof all Religion doth consist 1 Cor. 13. 13. First Faith whereby we assent in our understandings to the truth of all Gods Word Act. 24. 14. because of his authority who hath revealed it Joh. 4. 42. and are acted in our will and affections suitable to what whose truths do hold out Heb. 11. 13. But do especially rest on Christ for Salvation that good thing offered in the Promise Act. 16. 31. 2. Love whereby we wish well to Ps. 40. 16. Matth. 5. 44. and desire to be one with 2 Cor. 5. 8. Gal. 5. 12 with 15. and do acquiesce and rest satisfied with what goodness and perfection we find in Ps. 18. 1 2. Prov. 16. 13. both God and man especially his Saints each in their own order Matth. 22. 37 38 39. 3. Hope whereby we do firmly expect Rom. 8. 25. Phil. 1. 20. those good things which God hath promised and are not yet performed Rom. 8. 24. Next he amplifies first each of those graces from their effects To Faith he ascribeth a work not only because it is the work of Gods Spirit in us Col. 2. 12. but also because it actually worketh by Love Gal. 5. 16. purifieth the Heart Act. 15. 9. and is an active principle of all good offices which we perform towards God or man Rom. 14. 23. Heb. 11. 6. To Love he ascribeth Labour The Word signifieth such labour as wasteth and wearieth the Spirit 2 Cor. 11. 27. whereby he intimateth their unwearied industry wrestling through much discouragement and difficulty for the furthering the good of Gods Church and distressed members thereof And to Hope he ascribeth Patience it being Hope in the Lord Jesus Christ or a well grounded expectation of Eternal Life wrought by Christ and relying on Christ which makes the person who hath it Christianly patient and courageously resolute to endure all hardships he can meet with until the good thing promised be at last perfomed 2. Cor. 4. 16. with 18. Secondly he doth amplifie them all joyntly by their sincerity and soundness implyed in this that they were studious of those vertues as in the sight of God see Gen. 17. 1. And by the great incouragement they had to that study from their common and joynt-interest in God as their Father Doct. 1. It is a Christian duty incumbent to all and especially to Ministers through vertue of their office to be much taken and affected with the good we perceive in others so as length of time distance of place or multiplicity of other business make us not forget it and that while we remember it we do not suppress it or the deserved commendation of those in whom it is that so we may thereby prevail both with our selves and others to follow and imitate it Rom. 11. 14. and especially to bless the Lord for it For Paul though now at a distance and much involved in other affairs both of his own and of publick concernment doth yet a long time after alwaies when occasion offered call to mind and commemorate the graces of God bestowed upon these Thessalonians as a ground of thanksgiving to God both by himself and others Remembring without ceasing 2. Then do we rightly remember the graces of God parts and abilities of others when the remembrance of them doth not produce discouragement carnal emulation and envy in our selves Numb 11. 29. or flattering applause unto those who hate them Prov. 24. 5. but matter of thankfulness to God who gave them For as appears from the connexion Paul's remembrance of
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
had of them And we have confidence that ye both do and will do 4. It is the duty of people to improve what place they have in the charity of faithful Ministers or discerning Christians as a spur to incite them to further diligence and to walk answerable to that esteem which others have of them and not to rest upon it as if having it they had enough for Paul doth express his charitable confidence of them that they may be thereby incited to their duty We have confidence that ye both do and will do 5. As the life of a Christian is more in practice and in doing than in profession and word-speaking So the rule of their practice is not the example of others Exod. 23. 2. nor yet the dictates of their mother-wit or natural reason Rom. 1. 21 22. and much less the sway and inclination of their corrupt affections Isa. 57. 17. but the word of God and those injunctions of his sent Ministers which they as his Lyon-heraulds do press upon them from him for he expresseth the Christian mans exercise by doing what he commanded them in the name and authority of Jesus Christ. Ye both do and will do the things which we command you saith he 6. The practice and obedience of Christians according to the forementioned rule must be both universal extending it self to all that is commanded and constant so as not only they begin well but also continue unto their Journeys end for so was their obedience We are confident ye both do and will do the things which we command Ver. 5. And the Lord direct your hearts into the love of God and into the patient waiting for Christ. Followeth his third exhortation whereby while he prayeth the Lord to direct their hearts or make them straight he doth also indirectly incite them to the exercise of two graces which are chief parts of and have special influence upon the obedience formerly pressed First the love of God understand that whereby we love God under which is contained love to our Neighbour as a stream flowing from that fountain Matth. 22. 37 39. Although the sense and feeling of Gods love to us spoken of Rom. 5. 5. needeth not to be excluded Secondly Patient waiting for Christ or as the word is in the original patience of Christ. It implyeth patience with expectation even such a patient enduring of hardships in the way of our duty for Christs sake as is joined with and floweth from a well-grounded expectation of good things to be received from Christ especially at his second coming Doct. 1. As the hearts of men are in the hand of the Lord who alone can powerfully encline direct and turn them where-ever he will Prov. 21. 1. So it concerneth us highly to see to the heart that it be rightly inclined seeing wheresoever it goeth it doth powerfully draw the whole man with it for Paul doth pray the Lord to direct their hearts 2. That Christians do continue constant in the course of begun obedience there is of necessity required a continual supply of influence from God together with some fervour of love to him and patient expectation of good things to be received from him which may serve as cords to draw us forward in the way of duty against all tentations and discouragements which will be otherwise prevalent to retard and draw us backward 2 Cor. 5. 14. Psal. 27. 13. for as a mean of their continuing to do what he commanded them he prayeth the Lord to direct their hearts into the love of God and patient waiting for Christ. 3. As the heart of man is by nature crooked and perverse So it is in a special manner averse from the love of God whom though he be the chief good yet every man by nature doth hate though not as he is Creator and preserver of the world yet as he is a just Judge armed with vengeance against evil doers yea and there are dregs of this averseness even in the truly Godly who have a law in their members rebelling against the Law of God written in their mind and renewed part Rom. 7. 23. for this crookedness and averseness from love to God is implyed while he prayeth the Lord to direct or make straight their hearts into the love of God 4. The hearts of men by nature are also averse from undergoing a suffering lot for Christ and from taking that comfort under the cross which ariseth from the hope of a promised out-gate and reward as being unwilling to give any further trust to the precious promises than they see of present performance 2 Pet. 3. 4. yea and there are dregs of this averseness also in the truly regenerate though not allowed of by themselves Psal. 42. 9. as appeareth from their desire to shift a cleanly cross Matth. 16. 22. and therefore small courage oft-times under it Heb. 12. 13. or hopes of an out-gate from it 1 Sam. 27. 1 for averseness is also implyed while he prayeth the Lord to direct their hearts into the patient waiting for Christ. 5. How averse soever the hearts of men in nature or of men renewed are from the exercise of those or other graces yet there is omnipotency in God to make them straight when he will and to encline them powerfully to love where they hate to take up a cross for Christ contentedly and to hope for what they see not confidently for while the Apostle prayeth that the Lord would direct them to love and patience he doth suppone that God hath power so to direct them 6. The graces of love to God of patience under a suffering lot and of well-grounded hope do well together in so far as where love to God is rooted in the heart together with a firm expectation of all those good things contained in the promise to be received from him there can be nothing too hard to be undergone and suffered for him Rom. 8. 35. 2 Cor. 4. 16. with 5. for Paul doth pray for all those jointly even the love of God and patient waiting for Christ see the Exposition Ver. 6. Now we command you brethren in the name of our Lord Jesus Christ that ye withdraw your selves from every brother that walketh disorderly and not after the tradition which he received of us Here beginneth his fourth exhortation upon which he insisteth most and dealeth more peremptorily in it than in any of the former as that which is his great work in the first part of this Chapter and to which all the rest have been preparatory insinuations And first being to handle this purpose more generally to v. 11. he straitly commands them in the name and authority of Jesus Christ to withdraw from or have no familiar intimate fellowship with any brother or Christian in external profession who walketh disorderly or that as a disorderly souldier from which the word in the original is borrowed did any wayes transgress the order bounds and limits of his particular calling and station assigned him by
of every Epistle which did serve as a token or certain mark whereby his own Epistles might be distinguished from all others forged and feigned in his name and he hints at the reason why it was such a differing mark to wit because his way of writing was alwayes uniform and hardly could be undiscernably counterfeited by any other which is implyed while he saith So I write Doct. 1. The sending of salutations by word or writ that we may thereby testifie our continuing affection to absent friends is not a matter of common courtesie and good manners only but a duty to be performed for conscience sake as tending to entertain love and good will among Christians for while Paul doth never omit to send his salutation it evidently appeareth he did not look upon it as a matter of complement but of conscience The salutation of Paul 2. Our salutation whether of present or absent friends should express our wishes to God for things spiritual and the choicest mercies to be bestowed on them wherein we ought to be real hearty and affectionate and not formal or acted from the force of custom only for he calleth his farewell-wish v. 18. to which he annexeth an hearty Amen his salutation The salutation of Paul 3. It hath been an ancient slight of Satan and of his instruments to thrust upon the Church so far as in them did lye false and forged writings and give them out for Canonick Scripture thereby to make the truth and authority of all Scripture questionable for to prevent such impostures Paul did write his salutation with his own hand which is the token in every Epistle saith he 4. That God hath sufficiently provided in his Word against the forementioned evil see upon Col. 4. v. 18. which is the token in every Epistle so I write Ver. 18. The grace of our Lord Jesus Christ be with you all Amen Resteth the very thing which he did so write with which he shuts up the Epistle to wit his hearty with that the free and undeserved favour of God in Christ with all the fruits and tokens of it might be conveyed unto them all without exception to which he affixeth his Amen signifying Let it be so and it shall be so in testimony both of his fervent desire and confidence Doct. 1. Whatever be the eminence of a person or persons for their inherent graces and gracious qualifications yet it is only God free-grace and undeserved favour and not their own merit which must be relyed on for closing their accounts or for obtaining any spiritual or temporal mercy at the hands of God for though he commended them highly for their patience faith love and other graces chap. 1. 3 4. yet he closeth all by wishing Gods free grace and favour to them as the fountain-cause of all things they stood in need of or could expect The grace of our Lord Jesus Christ be with you 2. As there is an inexhaustible fountain of free grace in God which can water all without exception of any and will extend it self to as many as he seeth fit Rom. 9. 18. So the more of it we wish unto or is according to our wish bestowed upon others there doth not the less remain behind unto our selves for Paul who wisheth grace and favour to them all had received a very large measure of it himself and knew that how large a measure soever was bestowed upon them there would not be the less for him Therefore doth he thus close The grace c. The Postscript The second Epistle to the Thessalonians was written from Athens The truth of this Postscript is no less suspected than the former and this Epistle judged more probably to have been written also from Corinth where Paul continued a year and an half after he came from Athens Act. 18. 1. with 11. See upon the Postscript of the first Epistle FINIS
been with them and Satan could not hinder that 3. That the work of Gods grace doth thrive among a people is good tydings from them and such good tydings may be had even from persecuted Christians for those were the tydings which Timotheus did report from this persecuted Church and they are called good tydings he brought us good tydings of your faith c. 4. The Lords way with his work and people doth often soare so high above all probable means that it disappoints and abundantly refutes our anxious and sometimes misbelieving fears So was it here v. 5. he feared they had yielded to the tempter in his absence from them at a time of so great need but now he finds it was otherwise the Lord having supplyed the want of Paul by some other way He brought us good tydings of your faith and charity 5. The best tydings which can be reported of any is that he is a believer in Jesus Christ a maintainer of charity and good works in his own practice and one that accounteth highly of the faithful servants of Jesus Christ And as all those three are alwayes conjoyned so nothing almost worth the hearing can be reported of any in whom all or any of those are wanting for the good tydings which he reported were of your faith and charity and that ye have good remembrance of us saith Paul 6. Though none who are truly Godly ought to be excluded from our special love yet some may justly challenge a choice room in our affections above others according to our special interest in them and stricter tye unto them by nature 1 Tim. 5. 4. by cohabitation 1 Tim. 5. 8. by favours received from them 1 Sam. 18. 1. by their greater usefulness in the work of God 2 Sam. 18. 3. and because of a greater measure of Gods grace shining in them for they made evident their special love unto Paul beyond others by their good remembrance of him and desire to see him 7. Among all those who may justly claim and do most easily obtain a choise room in the child of God his affections above others a gracious Minister whom the Lord hath made instrumental for his conversion is with the first for Paul had been an instrument of their conversion and therefore he shareth most deeply in their love and that ye have good remembrance of us saith he 8. As Christian love doth vent it self in speaking the best of the party loved so it differeth much as to this effect from popular applause Christian love is a constant friend but popular applause is most uncertain Matth. 21. 9. with 27. 22 23. for herein did they evidence their Christian affection to Paul that they had good remembrance of him always 9. Christian love and especially that which is betwixt a faithful Pastor and a gracious people of his charge doth earnestly long to evidence it self in Christian fellowship for the mutual comfort and spiritual advantage of both the parties Rom. 1. 11 12. for so did their love to Paul and his to them desiring greatly to see us as we also to see you saith he Ver. 7. Therefore brethren we are comforted over you in all our affliction and distress by your faith The Apostle in prosecution of the former scope doth next shew what effects these good tidings had wrought in him they are in number four The first whereof is comfort expressed here to this purpose That whereas his mind was otherwise oppressed and perplexed with fear v. 5. he was now comforted or recreated over them or by what he heard of them and especially by their faith or by the testimony which he heard of it Which effect of comfort is heightned from this that hereby the bitterness of all the affliction and distress of any sort for therefore is it expressed in two words whether by-past or present which he had endured either with them or after his removal from them was wonderfully sweetned Doct. 1. Christian love doth make it self evident in a fellow feeling sympathie with the case of those to whom it is extended and the more there is of love there will be the more Christian sympathie for to evidence his ardent affection towards them he sheweth how he sympathized with them their affliction and apparent hazard of defection did perplex him v. 5. and good tydings from them did comfort him Therefore brethren we were comforted saith he 2. The Lord doth usually reward a tender frame of spirit in bearing burthen with the Church and people of God in their hazard and afflicted case by giving the person so disposed the more of comfort and soul-ravishing joy arising from the Churches better case Those only who mourn with Zion are priviledged to rejoice with her Isa. 66. 10. for Paul was much afflicted with their hazard v. 5. and now he is much comforted having heard of Gods goodness to them under it we were comforted and v. 8. now we live 3. The Lord doth usually exercise his dearest children with vicissitude of contrary affections such as sorrow and joy fear and freedom of mind weeping may endure for a night but joy cometh in the morning Psal. 30. 6. and this because so impotent are we that we cannot well carry a full measure of any one of those for any length of time without miscarrying one way or other Psal. 30. 6 7. for Paul was so exercised before he was perplexed v. 5. but now he was comforted before he was as dead but now we live saith he v. 8. Doct. 4. The believers joy and comfort do not depend upon his freedom and actual deliverance from outward or inward trouble but upon the Lords comforting presence who often takes occasion from his kind dealing with others to pour in upon the believers spirit so full a measure of spiritual joy and comfort that in a manner the bitterness of all his own trouble is forgot and swallowed up in the sweetness of it for thus was it with Paul We were comforted over you in all your affliction and distress 5. From this that he expresseth only their faith as the rise of his comfort though Timotheus had reported of their other graces see upon v. 2. doct 5. by your faith saith he Ver. 8. For now we live if ye stand fast in the Lord. He doth here illustrate and confirm what he spoke of his comfort as appeareth by the causal particle for and withall express the second effect of those glad tydings to this purpose That if or seeing as the word may read they stood fast or were couragiously constant as the word implyeth in the faith whereby they were united to the Lord Christ he was thereby made to live that is of a cheerful spirit all things went with him according to his wish for men are said in a sense to live when their concernments succeed according to their mind and somewhat beyond their expectation to the disappointment of their fear Gen. 45. 27. Doct. 1. To rob a man of his
betwixt him and the people as that no expressions of his love nor insinuations of his for that end do tend much less be intended to divide the Lords people among themselves of purpose to make both or any of the dissentient parties more devoted and strictly tyed unto him but must endeavour that the same spirit of love which breatheth in him may breath in all the Lords people toward one another for he doth so express his affection unto them that he willeth them to express as it were the same affection towards one another while he saith Greet all the brethren with an holy kiss 4. As it is not sufficient for Christians to carry inward good will and affection one to another but necessary sometimes that inward love be made evident by some outward expressions and testimonies of the same So the Lords people ought not to scruple at or upon groundless scruples to abstain from any decent and innocent expression of love and affection which is ordinarily used in the times and places where they live Singularity in such things is not Religion neither is scrupulosity about them any point of tenderness for he bids them express their affection by that which was the usual sign and testimony thereof at those times Greet all the brethren with an holy kiss But 5. Even those external testimonies of love and respect may not be complemental or used only as a piece of a mans good breeding or civility much less as an engine to ensnare the party towards whom they are used unto a false belief that he is affected and loved where he is not Luke 22. 48. but they ought to be sincere and free from any base and sinful ingredient of that kind So that even in external duties of common civility we are bound to exercise some one or other Christian and holy vertue for therefore doth he require that their affection be made evident by an holy kiss or a kiss sanctified and made holy by the grace of sincere affection which is expressed by it and from which it doth flow Greet all the brethren with an holy kiss Ver. 27. I charge you by the Lord that this Epistle be read unto all the holy brethren The third recommendation is chiefly pressed upon their Ministers and Church-guides to whom it seemeth this Epistle was sent immediately to be communicate unto the rest Those he chargeth by the Lord or as the word implyeth and signifieth see 1 Sam. 14. 24. Matth. 26. 63. he adjureth them as they would eschew the wrath and vengeance of the Lord Christ so they would not keep up this Epistle unto themselves but cause it to come to and be plainly read in the hearing of all the brethren or Church-members whom he calleth holy See upon Phil. 1. v. 1. doct 5. Hence Learn 1. To debar and exclude the Lords people from acquainting themselves with Scripture either by reading it themselves or hearing it read by others is a most grievous sin obliging the person or persons guilty to undergo the stroke of Gods eternal wrath vengeance And therefore not only should Scripture be translated unto the native language of every Nation where Christ hath a Church that people may read it and hear it and be acquainted with it But also the Lords people themselves ought diligently to improve what helps of that kind are afforded for bringing them to intimate acquaintance with the mind of God revealed in Scripture and look upon their so doing as a duty of greatest importance and weight for Paul doth charge or adjure them with denunciation of Gods heavy vengeance in case they should not cause read this Epistle to all the holy brethren adjurations of which sort are not to be used but when duties of weight are charged Now what Paul doth charge here about this Epistle was doubtless his mind in relation to other Scriptures seeing there is nothing peculiar to this Epistle for which the Lords people should be made acquainted with it that may not be said of other Scriptures also Besides that the Apostle doth elsewhere express himself much to the same purpose of some others of his Epistles Col. 4. 16. and of all Scripture indefinitely Col. 3. 16. Doct. 2. It concerneth Ministers and Church-guides especially to see to it carefully that the Lords people of their charge be acquainted with Scripture and in order to this end to incite them to read it in secret Col. 3. 16. to have it read in their families Deut. 6. 9. as also to labour upon those who have power and whom it concerneth that Children and young ones of both Sexes be trained up at Schools at least so far as they may be able to read the Lords word distinctly in their own native language for this charge is given to the Church-guides I charge you by the Lord that this Epistle be read unto all the holy brethren saith he 3. That Scripture be publickly read to the Lords people assembled together for his worship even though it be not presently exponed and applyed by the Minister is so far from being a part of wil-worship that it should seem from this place to have some stamp of divine authority put upon it as upon an ordinance useful in its own place as for several other ends so especially for acquainting the Lords people with the language of the Holy Ghost speaking in Scripture and with the History of the Bible a great part whereof otherwise some may possibly never so much as once hear with their ears though they live to many years for he chargeth them not only to incite the Lords people to read this Epistle themselves and apart but that it be read unto all the holy brethren to wit as it seemeth being assembled together Ver. 28. The grace of our Lord Jesus Christ be with you Amen He concludeth the Epistle lastly by his usual and confident farewel-wish for our Lord Jesus Christ his grace or favour as the fountain and all good things as streams flowing from it to be conveyed to them and continued with them Besides what is already observed upon the like farewel-wish in the close of the four former Epistles Hence Learn So inexhaustible is the fountain of Gods free grace and favour and so copious are the streams of all spiritual blessings flowing from it that no such measure either of the one or the other can be attained by any but more may be had more is allowed and more and more is daily to be sought and thirsted after for though real believers among them had received already a great measure of Gods grace and favour in its sense and in its effects yet he wishes unto them not only the continuance of what they had but some further degree to be added as more of it while he saith The grace of our Lord Jesus Christ be with you all Amen POSTSCRIPT The first Epistle unto the Thessalonians was written from Athens Seeing this Epistle is written in the name also of Timotheus and
is here spoken of as a judgement sent by God God shall send them strong delusion 4. Where Gospel truths are not received in love and made use of as they ought absurd and monstrous errours will be ere long received and believed for truths for because they received not the love of the truth they are given up of God to believe a lye 5. When the Lord in his holy justice giveth loose reins unto Satan to tempt a sinner and withdraweth from him his restraining grace there is no sin so irrational or absurd to which the man so plagued of God will not run if it were even to receive most gross absurdities for divine truths and to believe them with a kind of firm assent beyond all doubt or suspicion for their believing lyes is here foretold as the consequence of Gods sending them strong delusion even that they should believe a lye Ver. 12. That they all might be damned who believed not the truth but had pleasure in unrighteousness He describeth the Antichrists followers fourthly from that judgement which followeth upon their sin and is intended to be brought about by God as the end of his sending them strong delusion for the context shewing the result of this purpose from the former implyeth so much and the judgement is they shall all be damned to wit all guilty in the way mentioned upon v. 10. of the former sins which for further clearing of Gods justice he doth here again repeat 1. That which is spoken of v. 10. their not believing the truth after they had heard it to wit the truth of the Gospel see the Gospel so called and for what reasons upon Eph. 1. 13. doct 4. Next that which is expressed v. 11. here called their taking pleasure in unrighteousness that is false and unrighteous doctrine see upon v. 10. to which they did not only give their assent and approbation but also did find much inward satisfaction and had an inexpressible delight and pleasure in it as the word signifieth and in all the woful consequences of unrighteousness both to God and man to which it tended and therefore they should be without excuse and dying impenitent be damned without remedy Doct. 1. Though some sins and errours be a necessary result of Gods judicial giving up a man to the power of tentation and delusion as said is yet they cease not to be sin obliging the guilty party to undergo eternal wrath no less than any other sin and that because their former sins have justly procured that they should be so given up of God and though God in his justice doth punish sin with sin yet the sinner doth alwayes delight in sin as being the matter of his voluntary choice for he shews they shall be damned for believing a lye though the Lord being provoked as said is by their former sins had sent them strong delusion and that because they took pleasure in unrighteousness That they all might be damned saith he 2. It is a manifest untruth that every man shall be saved in his own Religion and that it is no hazard for a man to be of any Religion if so he follow his conscience believing what he thinks to be truth and walk according to the principles of that Religion which he professeth and believeth to be of God for here it is foretold that the devout followers of Antichristian lies though they did believe them to be truths yet should be damned That they all might be damned 3. Multitudes of sinners concurring in one and the same guilt doth neither lessen the guilt nor make God either through fear abate or from pitty moderate the deserved punishment for here it is foretold that they shall all be damned 4. That a man do savingly believe the Gospel it is not sufficient that he assent to the truth of it in his judgement but he must also embrace and receive the good things offered by it in his will and affections and that from love to it for that which he called the receiving of truth in love v. 10. he calleth believing the truth here Who believed not the truth 5. As no men no not the worst of men become extreamly evil at first but by certain steps ascend toward that height of sin at which they do at last arrive So when a man doth not only commit sin but takes pleasure in it maketh his boast of it it speaks him at the very height of sin and near a dreadful downfal in the pit of condemnation if Gods mercy by giving speedy repentance prevent it not for several steps are here implyed their not receiving truth their believing untruth and the height of all and nearest cause of their being damned is their taking pleasure in unrighteousness 6. A man deluded with errour may for a time find much seeming peace of conscience quietness of spirit soul-satisfaction and delight flowing from those erroneous doctrines which he believeth for truth and the more of this kind a man doth find in the way of errour he is the more deluded and his guilt the greater for their taking pleasure in unrighteousness or in unrighteous doctrine is spoken of as the utmost effect of that strong delusion sent them v. 11. and the highest step of their sin A necessary Appendix containing the application of this Prophecy and discovering who this Antichrist is HAving thus explained this dark Prophesie and made such doctrinal application of it as every verse apart did offer it now remaineth that for the more full understanding of the present Scripture a discovery be made who is this man of sin that great Antichrist whom the spirit of God doth here so fully describe which the event time and experience the surest commentaries for understanding dark prophesies have now made so fully clear that those who have eyes may see the truth of that assertion which hath been maintained almost in every age and now by all the Reformed Divines Whereby it is affirmed That the Pope of Rome ever since he usurped that fulness of power in all causes both humane and Divine which he hath now for a long time enjoyed hath been and yet is that man of sin that Child of perdition the very Antichrist here described And that because all the characters of this man of sin and every passage of this prophesie is verified in the Pope as shall be made appear by taking a review of every verse And first The third verse is verified in him for first the Church of Rome whereof the Pope is head hath made defection from the doctrine of faith and purity of worship held forth in the Gospel as appears from all the controverted points betwixt us and them which apostasie did spread it self over the face of the whole visible Church even as the apostasie here foretold to be under the Antichrist except there come a falling away 2. The Pope did not pretend to such power over the Church of Christ as he now exerciseth in Pauls time Their own Historians
convinced it was his duty to visit this Church and being long impeded from it doth look upon his disappointment as an unsupportable weight when we could not longer forbear or endure and bear this weight 3. Holy submission and patience under cross dispensations by which the Child of God is retarded in the way of duty do no way abolish but are well consistent with a fervent desire and earnest endeavour by all lawful means to prosecute that duty wherein he is crossed Submission indeed removeth fretting impatience Act. 21. 14. but it quickneth holy desires and diligence for Paul who as he reverenced God in all cross dispensations Phil. 4. 11. and so doubtless also in this doth yet use his utmost diligence to compass the duty wherein he was crossed and for that end he thought good to be left at Athens alone by sending Timotheus to supply his absence 4. Where there is love unfeigned and a sincere desire after the Churches good it will make the man indued with it postpone his own good and comfort unto theirs to wit his own temporal good to their spiritual 1 Cor. 8. 18. yea his own conveniency to their necessity both in things temporal and spiritual as here Pauls sincere and ardent affection to their good made him spoile himself of all good company and willing to be left at Athens alone 5. As in all duties so especially in duties of kindness to Christs afflicted members it is not so much to be attended what we do as from what inward principle we are acted And particularly the more of cheerfulness and hearty affection goeth along with our duty it is the more praise-worthy and accepted both by God and man and where there is sincere love what will it make a man not do endure or cheerfully suffer for the good of the party loved for Pauls love to them made him cheerfully and willingly deprive himself of all good company for their sake and the worth and acceptableness of what he did for them lyeth in this that he did it willingly we thought good saith he or had an eager affection and good will to be left at Athens alone Ver. 2. And sent Timotheus our brother and minister of God and our fellow labourer in the Gospel of Christ to establish you and to comfort you concerning your faith He doth next shew what his fervent affection had moved him to do for them and for what end he did it He had sent Timotheus unto them and that he might shew his respect to them in the worth of him whom he had sent he doth commend Timotheus from three Epithetes as being first a brother the usual epithete of Christians Act. 11. 29. because they are born of God John 13. their one Father in Christ Eph. 4. 6. 2. A minister of God because of his office to Preach the Gospel 2 Tim. 4. 2. 3. Pauls fellow-labourer because he was his joynt-collegue in the Gospel that is in Preaching the Gospel And the end why he did then send him was first to confirm or underprop them as the word signifieth to wit lest they had been either drawn from the truth by deceitful reasonings Col. 2. 8. or driven from it by force of persecution Matth. 10. 22. Secondly to comfort them the word signifieth both to exhort and comfort and he was sent for both not only to comfort them under their sad sufferings but also to exhort them unto constancy notwithstanding of them Now the thing which he was mainly to confirm them in and by exhortation to press upon them is their faith that is their firm assent and adhering to the truths of the Gospel Doct. 1. Holy desire and fervent love to duty is most ingenious and witty to find out wayes for discharging the duty even when all ordinary access to it doth seem to be obstructed for love and desire in Paul to confirm and comfort these Thessalonians in their need makes him find out a way to do that by another which he could no wayes do himself And sent Timotheus to establish you 2. Church-guides or judicatories who are charged with the oversight of several Congregations where they cannot in person officiate themselves are not exonered by sending forth unto the Lords Vineyard any who may be had except they employ the fittest and such of whom there are grounds of hope that through the Lords help he may carry on the work for which he is sent for Paul not being able to go himself sends not every one but a man every way fitted for the work even Timotheus a brother c. 3. As Ministers especially they who are of elder standing and best known in the Church are bound to give their deserved testimony unto others of the Lords servants for gaining them respect and credit among the people of their charge So then is a Minister sufficiently qualified and worthy to be commended as a compleat Minister when first he is a man in all appearance truly pious for Paul commendeth Timothy from this he was a brother 2. When he is painful and laborious about his masters work Timotheus was a labourer 3. When he is a lover of unity and entertaineth peace with others of his masters servants striving to work with them Phil. 1. 27. and not against them in a way of his own separate from them Timotheus was a fellow-labourer And 4. When he is a lover of truth as well as of peace and studyeth unity but in so far as it thwareth not with vertue for he is commended as a fellow-labourer in the Gospel of Christ. Doct. 4. The office of an Evangelist among other things see upon Eph. 4. 11. was to confirm and establish in the faith those Churches which the Apostles had already planted for Timotheus an Evangelist 2 Tim. 4. 5. was sent by Paul to comfirm and establish this Church in the faith 5. Such is Satans enmity against the grace of faith and so many are his onsets what by one means what by another to brangle it Luk. 22. 31 32. as knowing therein the believers great strength doth lye 1 Joh. 5. 4. that even the strongest faith hath need of confirmation and establishment And it is the Godly mans wisdom and duty in trying times to have a special care to guard his faith as that grace which not only Satan striveth to shake most but also upon the stability whereof the safety strength and vigour of his other graces depend much for though Paul had praised their faith much chap. 1. 8. yet he sends here to confirm it and it especially more than any other of their graces to establish you concerning your faith saith he 6. A singular means for strengthning faith under sad afflictions and tryals is for Ministers to hold out and people to embrace those excellent comforts which the word of truth holds forth to the Lords people in suffering times Our standing at a distance from and questioning our interest in those do breed discouragement and terrour and thereby make
I sent to know your faith lest by some means the tempter have tempted you and our labour be in vain The Apostle repeateth what he spoke v. 1. and 2. of his sending Timotheus and expresseth a third end why he had sent him for other two were mentioned v. 2. and it was that he might know their faith or their constancy in the faith and he closeth the verse by giving a reason why he desired so much to know their faith to wit a twofold fear 1. Lest Satan who is here called the tempter as being that eminent tempter had taken occasion from their present affliction for truth to tempt them one way or other to make defection from it and 2. Lest they had yielded to the tempter which is not expressed but implyed in that which would have followed upon their defection to wit the loss of Paul's labour in Preaching the Gospel among them which in that case would have been in vain and useless as to them though not to himself 2 Cor. 2. 15 16. Doct. 1. The care of an honest Minister towards the people of his charge doth extend it self not only to their first conversion and the drawing them out of nature to a state of grace but also to their perseverance in that state for Paul after he had been instrumental in converting the Thessalonians doth yet remain solicitous about their perseverance And therefore I sent saith he to know your faith 2. A faithful Minister doth not think himself exonered when he hath discharged his duty before the people but will remain in a Christian manner solicitous of the success of his pains among the flock when an hireling and time-server doth not much trouble himself about any such thing Joh. 10. 12. for Paul from this solicitous care doth send to know their faith and the fruit of his labours among them 3. There is an holy jealousie in Christian love whereby though it believe the best 1 Cor. 13. 7. yet it feareth the worst that all lawful means may be made use of to prevent it for Paul from love doth fear lest the tempter had tempted them and his labour be in vain 4. As it is Satans trade to tempt and to tempt all men good and bad Luk. 22. 31. Eph. 2 2. by all means 2 Cor. 11. 3. at all times 1 Pet. 5. 8. and to all evil 2 Thes. 2. 10. So he omitteth no occasion of exercising this his woful trade with advantage 2 Cor. 2. 11. and more particularly he takes advantage of those cross dispensations by which the Lord doth exercise his people to make them cast at truth and piety for Paul's fear lest Satan had taken occasion from their trouble to tempt them implyeth his usual way is to tempt on such an occasion Lest by some means the tempter have tempted you 5. So much do the best of Saints lye open to Satans temptations and so ready are they if left to themselves to yield when tempted that a faithful Minister will have reason to fear to watch to take heed to himself and the flock so long as there is a tempter to tempt for Paul doth fear lest the best among them hâ—d been tempted and succumbed lest by some means the tempter have tempted you 6. Though the pains and labour of a faithful Minister cannot be in vain as to God who doth alwayes gain his intent Isa. 55. 10 11. nor yet as to the Minister himself whose reward is with the Lord Isa. 49. 4. yet as to the people who make not use of his pains or make apostasie from that seeming good which once they attained by them they are alwayes in vain and to no good purpose yea a snare Isa. 28. 13. and shall be for a testimony against them Mark 6. 11. for Paul implyeth so much as that if they had yielded to the tempter and made apostasie from the faith his labour would have been in vain among them Ver. 6. But now when Timotheus came from you unto us and brought us good tydings of your faith and charity and that ye have good remembrance of us alwayes desiring greatly to see us as we also to see you In the second part of the Chapter the Apostle being in order to their further establishment in the truth to express yet more of his fervent affection towards them which was drawn out by Timotheus his return from them he doth first in this verse shew what Timotheus did report of them when he had returned to Paul being now at Corinth as it appears from Act. 18. 1. with 5. though he was at Athens when he sent him v. 1. and the summ of this report in general is called good tydings he brought us good tydings It is the same word in the original which signifieth to Preach the Gospel because the thing reported was the fruit and effect of the Gospel Preached among them the hearing whereof was as the Preaching of it over again unto Paul 2. Those good tydings in particular were the report he made 1. Of their faith or of their stedfastness in the faith 2. Of their love or sanctified practice according to both tables of the law flowing from faith for love is the fulfilling of the Law Gal. 6. 2. 3. Of their special love and respect to Paul made evident 1. By their good remembrance of him or that respective mention which they made of his labour diligence and his whole Ministerial carriage among them and that alwayes when they had occasion to speak of him 2. By their earnest desire to see him The word in the Original signifieth such a desire as is in a kind impatient of delays And lest he had seemed hereby to have reflected upon himself who had so long delayed to satisfie their longing desire he adds in the close that his desire was no less ardent to see them though he was hindred without any default of his chap. 2. 18. Doct. 1. An Evangelist one of the extraordinary officers in the new Testament did herein among other things differ from an ordinary Minister he was not tyed unto any charge but being sent out by the Apostles to water such Churches as they had planted see v. 2. he did there remain not constantly but for a certain time until the Apostles should have further work for him elsewhere for Timotheus being sent to Thessalonica by Paul did not reside there but returned within a little to be disposed of by Paul as he thought good But now when Timotheus came from you unto us 2. The Lord doth powerfully overrule and turn about the deepest designs of Satan against his work to the furtherance of it as if they had been purposely contrived for that end for Satan by hindering Paul to go to Thessalonica chap. 2. 18. got no advantage but detriment in so far as when Paul was converting souls to God first at Athens next at Corinth Timotheus was confirming the Church at Thessalonica when Timotheus came from you unto us which supponeth he had
comfort and thereby to dead his spâ—â—its and make his life bitter is a kind of murther in Gods esteem for it takes away that which here the Apostle doth call life to wit the cheerfulness of his spirit through the want whereof he did formerly look upon himself as dead as is implyed while he saith for now we live 2. As the good of an honest Minister his pains amongst the Lords people redounds to himself in some respect and is not wholly reserved for him until afterwards but is in part bestowed upon him even in this life in so far as not only his inward but also his outward man is thereby bettered his very natural spirits are thereby cheered and consequently his strength preserved and in an ordinary way his life prolonged So his want of success and growth of wickedness among the people of his charge in despite of all his endeavours to the contrary is sufficient to dead his spirits to eat up his cheerfulness and consequently cut his dayes for the one of those doth follow upon the other and the former is evidently implyed while Paul affirms that his life or a cheerful frame of spirit did flow from their constancy in the faith now we live if ye stand fast in the Lord. Ver. 9. For what thanks can we render to God again for you for all the joy wherewith we joy for your sakes before our God He doth confirm and illustrate what he spoke of his cheerful frame of spirit and withall expresseth the third effect of those good tydings to this purpose he did for their sake or by their means reap so much spiritual and sincere joy called here joy before God as he could never in way of thankfulness to God express to the full and as the cause required his present sense of Gods love which had bestowed upon him so rich a mercy for such questions as this what thanks can we render c. do usually imply somewhat above expression and cannot well be answered Psal. 84. 1. and 119. 97 Doct. 1. Gods ordinary way of dealing with exercised Christians is The lower they are brought under sad and weighty exercise to make their comfort and joy accompanying their outgate so much the more to abound See 2 Cor. 1. 5. for Paul who was pressed down and brought so low with a twofold weight of desire and fear that he could not longer forbear v. 5. is now as much exalted that he cannot find words sufficient to express the sweetness of his case he was comforted v. 7. he did live v. 8. and here he had joy and all joy for all the joy wherewith we joy saith he 2. As the Lord doth sometimes furnish his people with more than ordinary matter of joy and such as they cannot contain but must express their sense thereof with cheerfulness and good will So they ought and in some measure will have a watchful eye that in all such expressions of joy they vent nothing that is carnal sinful or unseemly but what beseemeth such as are alwayes in Gods sight and are especially then most narrowly marked and taken notice of by his all-seeing eye for Paul having such matter of joy while he is about to express it doth set himself in Gods sight for all the joy saith he wherewith we joy before our God 3. Whatever matter of joy a man may have he cannot improve it nor attain to the actual exercise of solid and spiritual joy except his interest in God be in some measure cleared whose reconciled face doth put such a ravishing lustre upon all our other mercies as they draw out the heart actually to rejoice in them or rather in God for them See Psal. 4. 6. for though Paul had matter of joy from the former good tydings yet he doth not actually rejoice until he close with God as his through Christ as is implyed while he saith for all the joy wherewith we joy before our God 4. Christian love to those who are Gods doth give the person who loveth an interest in all the good things bestowed by God upon those whom he loveth and a large share of all the joy and comfort which are occasioned by them for Paul to make evident his ardent affection to these Thessalonians doth shew that their merciful receipts did give him matter of all joy for all the joy saith he wherewith we joyed for your sakes that is for Gods mercies towards them mentioned v. 6. Doct. 5. Whoever are or may be the occasion of joy by furnishing matter for it yet a Godly heart will not rest upon them but look to the Lord above all ascribing praise and thanksgiving to him who not only giveth the cause and occasion of joy by making instruments to be that which they are matter of joy and not of grief Psal. 20. 9. but also doth give us to improve that matter of joy unto actual rejoycing which otherwise we could not Eccles. 2. 24. for Paul though he had the matter of his joy furnished from the Thessalonians yet he looks over them to God and returns him thanksgiving for it what thanks can we render unto God for all our joy saith he 6. As giving of thanks is all the rent which either the Lord doth crave or we can return unto him for favours received So no thanksgiving of ours can be lookt upon as an answerable return to the meanest of mercies and especially a Godly heart can never satisfie himself in the matter of his thankfulness to the Lord he prizeth the mercy received so high and seeth his thanks to be so feckless that he judgeth all he can do of no value and no wayes answerable to what so rich mercy in God doth call for for Paul seeth that thanksgiving was his due but cannot satisfie himself in any thing he could do of that kind as is implyed while he saith what thanks can we render to God for all the joy c. Ver. 10. Night and day praying exceedingly that we might see your face and might perfect that which iâ— lacking in your faith Here is the fourth effect of those glad tidings upon Paul he was thereby put to his prayers which were 1. Assiduous the phrase night and day implyeth such an assiduity as admits of no other but necessary intermissions Luk. 2. 37. next it was fervent and serious so much is implyed in his praying exceedingly or as it is in the original excessively intimating fervency of affection 3. The thing prayed for was 1. To see them or to be present with them 2. That being with them he might have occasion by his Preaching to them and conversing with them to perfect supply and make up as an instrument under God 1 Cor. 3. 5. what was lacking and wanting in their faith whether in their understanding as to their knowledge of or assent unto truths revealed or in their will and affections as to their imbracing of and adherence unto that good thing held forth by those truths Doct. 1. There can
be no such cause of thanksgiving in this life but there will be also matter for prayer and an incumbent necessity to go about that duty there being always somewhat wanting to the best and necessary to be had Phil. 3. 12. And prayer being a prime mean appointed of God for obtaining of what we want Ezek. 36. 37. for though Paul had at this time such matter of thanksgiving that he could not well express it vâ— 9. yet he is assiduous in prayer night and day praying exceedingly 2. Our prayers to God should be both assiduous and serious the former without the latter being but vain babling condemned Matth. 6. 7. and the latter without the former but a violent evanishing flash to no purpose condemned Isa. 26. 16. for his prayers had those two properties night and day praying exceedingly saith he 3. There is a singular efficacy and aptness in a Ministers presence and preaching through the Lords blessing to beget confirm or carry on the work of grace in hearers beyond what there is in his writings while he is absent There is not only a more express promise of a blessing unto Preaching Rom. 10. 17. but also there is nothing almost in a man whom God hath sent to gain souls whether carriage gesture or countenance which the Lord doth not make subservient unto edification one way or other 1 Cor. 9. 22. for therefore is it that Paul not content with writing to them doth so much desire to see their face that he might perfect that which was lacking in their faith 4. As the faith of the best hath its own inlaicks and most eminent believers have need to pray Lord increase our faith Luke 17. 5. so faith is preserved and increased in the use of those means by which it was begotten at first It is begotten by ordinances and especially by the word Preached and it is preserved and receiveth increase by ordinances and the publick Preaching of the word for though Paul did highly commend their faith chap. 1. 3. yet somewhat was lacking to it and he prayeth he may see them that by Preaching to them he might perfect that which was lacking in their faith Ver. 11. Now God himself and our father and our Lord Jesus Christ direct our way unto you The Apostle having but made mention v. 10. of his usual practice in praying doth here in the third part of the Chapter break out in a most fervent and devout prayer and thereby maketh way for the second principal part of this Epistle which beginneth chap. 4. In which prayer there is first the party to whom he prayeth God himself taken here personally for the first person therefore is it added Our Father and he is contradistinguished to Christ Jesus our Lord the second person to whom also the Apostle prayeth 2. There is the matter prayed for 1. Thâ—â— all Obstacles and impediments being removed he might get a successful journey and be directed by providence as in a right line towards them as the word in the original doth signifie Doct. 1. So necessary and of so universal use is this duty of prayer that our heart should be constantly kept in such a readiness to it that when ever the least opportunity is offered we may set about it yea and where a man is fervent in prayer he will lâ—y hold upon every occasion to break out in it for Paul having but made mention of Prayer v. 10. and seeing some necessity of praying presently cannot contain himself but sets about it now God himself and our father c. 2. That Jesus Christ is God equal with the Father appeareth hence that not only divine worship but also divine properties in over-ruling by his providence the affairs of men are ascribed to him for Paul doth pray unto him and seeketh a successful journey from him Our Lord Jesus Christ direct our way 3. Though the object of divine worship be but one and the same glorious God Matth. 4. 10. and there is but one kind of divine worship to wit that which is supream and becometh this one infinite majesty of God and therefore whatever person of the Godhead be expresly named in our prayers the rest are not excluded but included in that one they being all three one only God the same in essence 1. Joh. 5. 7. yet it is not only lawful but also sometimes convenient though not alwayes necessary to name expresly in our prayers the distinct persons and especially Jesus Christ the second person with the Father thereby to strengthen our confidence for acceptation and an answer seeing there is no access to the Father but by him Joh. 14. 6. for Paul here doth expresly direct his prayer both to the Father and the Son Now God himself and the Father and our Lord Jesus Christ. 4. The Lords most powerful providence doth over-rule the most malicious designs of Satan against his work and people so that he could easily mar the prosecution of them when at their greatest height if he did not sometimes judge the contrary more convenient for his own glory and his peoples good Psal. 76. 10. for Paul could not otherwise pray in faith unto God for a successful journey when he knew Satan did ply his utmost to hinder it Chap. 2. 18. now God himself direct our way unto you saith he 〈◊〉 Seeing it is not in man to direct his own way Jer. 10. 23. therefore he ought to wait and depend on Gods direction for all his undertakings and this both for light that he may know what when and how he should do Psal. 27. 11. and for strength to enable him for and bear him through against difficulties in the performance Eph. 3. 16. for so doth Paulâ— now God himself direct our way unto you Ver. 12. And the Lord make you to increase and abound in love one towards another and towards all men even as we do towards you A second thing he prayed for is that whether he came unto them or not the Lord himself might supply his absence by making them grow abundantly and beyond all ordinary measure as the doubling of the word increase and abound doth imply in the grace and duties of love first one to another and among themselves who were Christians next generally towards all men even Heathens And in the close of the verse he casts in one incitement to the exercise of this grace from his own example and practice towards them Doct. 1. Though the Lord doth usually work by ordinary means yet we may not â—ye him absolutely to them but under want of means ought to depend upon him to supply their lack for Paul depends on God for making them grow in love even though he himself should not come to them And the Lord make you to increase 2. As not only the first beginnings but also the growth and progress of grace do come from God and therefore are to be sought from him by prayer So we need not fear while we plead with God
for spiritual mercies lest we exceed and seek too much for Paul seeketh that he may make them grow abundantly and beyond all ordinary measure and the Lord make you increase and abound 3. As it should be a believers aime to grow in grace so he should labour in this study after growth both to extend himself to the exercise of more graces as is enjoyned 2 Pet. 1. 5. and to better the exercise of one and the same grace so as to grow more frequent copious and spiritual in it as is injoined chap. 5. 16 17. for Pauls praying for growth shews we should endeavour it and the two words he useth to express this growth are made by some to differ thus that the first may signifie to increase in number the second in heap or bulk now the Lord make you to increase and abound in love 4. As Christian love ought and will be mutual among real Christians So it is not mercenary nor doth extend it self unto those only from whom the Christian may expect a return of love again but to others also from whom nothing of that kind can be had even to all men and that because of Gods command Matth. 5. 44. and that there is somewhat love-worthy in all Rom. 2. 15. though abused and defaced by the most Rom. 1. 21. for he prayeth that they being Christians may abound in love first towards one another and next towards all men 5. A Minister's own example and sanctified practice according to the truth he preacheth is one of the strong inducements unto a people to give him obedience in what he prescribeth and therefore though a profane man may preach â—o purpose Matth. 7. 22 23. yet his preaching is not usually so much accompanied with fruit and success 1 Tim. 4. 16. for Paul alleadgeth his own practice as an inducement even as we do towards you saith he Ver. 13. To the end he may stablish your hearts unblameable in holiness before God even our Father at the coming of our Lord Jesus Christ with all his Saints Here is a third thing prayed for in order to which their growing in love was presently sought as it appears from the word of connexion betwixt the verses and it is that thereby as by one mean the Lord might first confirm and establish them in holiness so as they should not be easily moved or driven from the solid practice of it And next that by both those to wit their growth in love and stability in holiness their hearts or consciences so called 1 Joh. 3. 19 20. might be rendred blemeless or without complaint as it may be well taken in an active sense his meaning is that their consciences may be pacified yea and absolve and pass sentence in their favours and this before the bar and tribunal of God their reconciled father the full accomplishment of which wish should be at Christs second coming when he shall come accompanied with all his Saints or as the original may read his holy ones that is either his holy Angels 2 Thes. 1. 7. or the holy souls of the Saints departed who shall come down with Christ to be united and glorified with their bodies See the same effect of pacifying the conscience ascribed to grown love 1 John 3. 19. and 4. 18. and it is ascribed to love and holiness as to that which doth evidence our interest in Christs blood John 13. 35. by the only merit and worth whereof we have peace with God Rom. 5. 1. Doct. 1. Though Children and those who are weak in grace be tossed to and fro with every tentation Ephes. 4. 14. yet grown and growing Christians are not so easily shaken Growth in Grace is accompanied with stability both in truth and holiness for Paul teacheth so much while having prayed v. 12. for growth in grace he addeth here To the end he may stablish your hearts unblameable in holiness 2. It concerneth a Christian much by all means to endeavour that his heart and conscience may be without complaint speak peace unto him and absolve him seeing if a mans heart and conscience upon good ground condemn him much more will God who is greater than the heart and whose deputy the conscience is 1 Joh. 3. 20. for Paul prayeth here that their hearts or consciences may be unblameable and without complaint 3. As a man in making his heart and conscience pass sentence upon his state and way should sift himself in Gods sight and endeavour that his conscience pass such a sentence upon all as he thinks God the Judge of all will pass So in this enquiry and process he should look upon God as a fatherly Judge who will pass sentence as a Father according to the Covenant of Grace and not as a strict sin-pursuing Judge according to the Covenant of Works for he wishes that their hearts may be unblameable or without complaint before God that is when sifted as in his sight and calleth him our Father to shew in what relation he should be taken up 4. Though it be the alone blood of Christ apprehended by faith that purifieth the conscience and gives it ground to absolve and speak peace seeing by it alone provoked Justice is satisfied and we are justified whereupon our peace with God doth follow Rom. 5. 1. yet inherent holiness doth also quiet the conscience in its own order and way to wit though not meritoriously and by way of satisfaction to the claim of justice for all our righteousnesses are as filthy rags Isa. 64. 6. yet by way of evidence and as a faithful witness of our undoubted interest in Christ and right to his blood 1 Joh. 3. 14. for Paul prayeth that their hearts or consciences may be unblameable without complaint or pacified in holiness 5. Though the meanest measure of sincere holiness be a â—ufficient evidence in it self of an interest in Christ and consequently may quiet the conscience Mat. 5. 6. yet that a man may clearly discern this evidence and get his conscience actually and upon good ground quiet by it it 's necessary that he grow in grace and be established in holiness otherwise his peace is more lyable to be questioned and shaken by every new assault for Paul ascribeth this effect of pacifying the conscience to growth in grace and stability in holiness while having prayed for their growing in grace he addeth to the end he may stablish your hearts unblameable in holiness 6. However believers do enjoy muchâ—sweet peace Rom. 5. 1. and some clear evidences of a right to Christ in their begun sanctification even while they are here Cant. 6. 3. yet the full accomplishment of their begun happiness is reserved until Christs second coming Many things are wanting now even to those who have most 2 Cor. 6. 6. which shall be then made up Our holiness shall then be perfected and we confirmed in it our peace extended as a river neither shall our consciences afterwards ever smite or accuse for he sheweth the term when we
holding forth the beauty of holiness and pressing by the strongest of reasons the practice of it upon peoples Consciences there will be alwayes some so far from yielding obedience that the more they are pressed to duty they will be the more averse from it and in the end prove profane mockers and despisers of all which can be said to that purpose for Paul after all his exhortations and reasons supponeth there would be some such despisers while he sets himself against them he therefore that despiseth 2. Though such prophane despisers of exhortations to duty and of threatnings denounced in case of neglect of duty do please themselves with vain thoughts that the Minister a despicable man is only their party whose pleasure they do not regard whose displeasure they do not fear Jer. 18. 18. yet herein they are hugely mistaken the great God is their party he it is whom they despise and who will reckon with them as setters at nought of him for so saith Paul he therefore that despiseth despiseth not man but God 3. So much are faithful Ministers owned of God in the discharge of their trust that what respect or disrespect is put upon them or the message which they carry it is reckoned by him as put upon himself and that because they are Ambassadours in his stead 2 Cor. 5. 20. he that despiseth despiseth not man but God saith he 4. The great reason for which a peoples carriage towards the message and person of their faithful Ministers reflecteth upon God himself is that they in discharge of their trust do represent him and all their regular actings are owned by him as his own for from what he spoke v. 7. that the act of sent Ministers in calling sinners by the Ministry of the Gospel 2 Cor. 11. 2. is owned by God himself as his deed he inferreth here that therefore he that despiseth despiseth not man but God 5. Though faithful Ministers are men and therefore both may and must be affected with injuries and affronts put upon them by profane Atheists while they set at nought their person and reject their message Jer. 20. 2. 18. yet the dishonour done thereby to God doth bear so much bulk in their minds as if any disgrace put upon themselves being compared with that were not to be regarded and not so much as once to be named for though profane mockers despise the Ministers yet so little is that comparatively valued by Paul that he saith he that despiseth despiseth not man but God 6. Though the contempt and disgrace cast even upon ordinary Ministers by slighting their message redoundeth to God for the reasons given doct 3 4. yet this did hold chiefly in the Apostles and other penmen of holy Scripture who were infallibly assisted in what they wrote 2 Pet. 1. 21. and in ordinary Ministers but in so far as they follow their steps and deliver nothing to the Lords people for truth but what they have warrant for in the written Word of God for the reason here given is peculiar to the Apostles and other extraordinary office-bearerâ— who only had the holy Spirit to guide them infallibly who hath also given unto us his holy Spirit saith he Ver. 9. But as touching brotherly love ye need not that I write unto you for ye your selves are taught of God to love one another 10 And indeed ye do it towards all the brethren which are in all Macedonia but we beseech you brethren that ye increase more and more He doth here press a third branch of sanctification called brotherly love which is that singular and as it were native and therefore called brotherly love and affection testified by action which ought to be and in some measure is 1 Joh. 5. 1. in Gods Children mutually and one to another for the reality or appearance of Gods grace in them Psal. 119. 63. And he presseth the exercise of this grace first by commending them for their progress herein already which was such that they had not so great need to have it pressed upon them as others for that the words must be understood not simply and absolutely as they sound but comparatively as other Scriptural expressions of the like kind Joh. 9. 41. 1 Cor. 1. 17. appears from his pressing this same duty on them v. 10. which he would not have done if there had been no need at all for it Secondly By giving a reason why it was not needful for him to write much to this purpose because they were taught of God to love one another that is their hearts were powerfully inclined to the actual exercise of this grace by the efficacious working of Gods Spirit not without but accompanying the outward Ministry of the word Act. 16. 14. for so is Gods teaching explained in opposition to mans Jer. 31. 33. This is contained v. 9. Thirdly by further commending them while he proveth they were so taught of God from the effect of his teaching their real practice and exercise of this grace towards all the Christians here called brethren in the Region of Macedonia wherein Thessalonica was the chief City And fourthly by exhorting them expresly notwithstanding their former progress not only to persevere but also to abound more and more in the exercise of that grace From v. 9. Learn 1. where sanctifying grace is wrought in the heart by God there will not only be an abstaining from wrong hurt and injury to our Neighbour but there must and will be also an inward propension seconded with real endeavours to do him good and help him forward both in his bodily Lev. 35. 25. and spiritual estate 1 Thes. 5. 11. for the Apostle having pressed abstinence from doing wrong to our neighbour v. 6. as one branch of that sanctification mentioned v. 3. he doth here enjoyn the exercise of brotherly love as another branch of the same grace But as touching brotherly love c. 2. It is a singular piece of Ministerial prudence seasonably to commend what good they observe in the Lords people and so to commend it as that thereby they be not rendred proud or secure but strongly incited to make further progress in that good which they already have and people ought to improve what countenance or commendation they receive from their faithful Pastors for the same end otherwise it becomes their snare Matth. 16. 17. compared with 22. for Paul doth here commend the progress they had already made in the exercise of brotherly love of purpose to incite them to further progress As touching brotherly love ye need not that I write unto you saith he 3. So apt are the best to be discouraged in good Heb. 12. 12. and so much doth the known good opinion concerning some in the minds of others especially of their faithful Pastors 2 Cor. 8. 24. prevail with them for their incitement to do better Act. 26. 27 28. that as Ministers ought not to flatter any in an evil 1 Thes. 2. 5. so they should not rashly
pass an hard sentence upon any 2 Tim. 2. 24. or reject the meanest appearance of good in them as counterfeit and naught Zech. 4. 10. but should cherish the day of small things in the people of their charge not only in charity believing 1 Cor. 13. 7. but also alleadging the best upon them that hereby they may be incited and in aâ—manner constrained to do better for so doth Paul here As touching brotherly love ye need not that I write unto you 4. The Lords Ministers must not expect that all within their charge shall be alike docile tractable and easie to be wrought upon by powerful exhortations to holy duties or all alike backward dull and unteachable There are usually some of both kinds So that though some must have word upon word and line upon line and all to little purpose Isa. 28. 13. yet there are others with whom less than that will prevail for such were those Thessalonians so tractable that Paul needed not take so much pains upon them as upon others ye need not that I write unto you saith he 5. That any are thus more docile and easie to be wrought upon than others doth not proceed from any natural difference of a better or worse disposition for all are by nature alike averse and indisposed unto any thing which is spiritually good Rom. 8. 7. but from the Lords effectual blessing upon the means of instruction towards some more than others for Paul gives this as a reason of their proficiency beyond others for ye your selves are taught of God saith he 6. Though the Spirit of God the inward teacher of his people doth not teach immediately by enthusiasmes dreams or raptures without and much less contrary to the word Isa. 8. 20. but in and by the use of second means and especially by a sent Ministry Rom. 10. 15. whose labours he doth effectually bless to the elect and so doth inwardly teach them 1 Cor. 15. 10. yet where the Spirit of God doth thus effectually and inwardly teach there is the less need of outward means though there be alwayes some even to the best until their graces be made perfect in Heaven Eph. 4. 13. only a little of outward means will do more good to such than ten times more can do to others In a word those are easily taught whom God doth teach and therefore though eminent abilities are much to be wished for in Ministers Tit. 1. 9. yet we ought not to be so anxious about the weakness or eminency of gifts in them as fervently desirous to have Gods teaching to come along with theirs for Paul shews that God by his teaching those Thessalonians had made them stand the less in need of being taught by him while he saith ye need not that I write unto you for ye your selves are taught of God From v. 10. Learn 1. All those whom God doth teach do profit under his hand he doth so teach as the wills of those who are taught by him are powerfully bowed and actually inclined to practise and obey what he teacheth and herein his teaching doth differ from mans who can only inform the judgement by clearing up things to the understanding but cannot effectually determine the will to obey 1 Cor. 3. 6. for Paul sheweth that the effect of Gods teaching them was their real practice And indeed ye do it saith he 2. As Christian brotherly-love excludeth none but is extended unto all who have real grace or promising evidences thereof So the great and main motive which draweth out this brotherly love to the party loved is the reality or appearance of a gracious work in him and not other by respects only or mainly as of kindred friendship or favours bestowed by them Matth. 5. 46. for he sheweth that they exercised their love to others under the notion of or because they were brethren and did extend it to all of that sort which were in all Macedonia 3. Though the exercise of brotherly-love be a duty incumbent unto all equally as to that which is inward of it in the heart and affection 1 Pet. 1. 22. yet as to what is external and especially as to its fruit or beneficence in supplying the outward straits of the people of God there is more or less required from several persons according to the capacity in which the Lord hath put them to discharge it for Thessalonica being the chief City in that whole Region and so most able to exercise beneficence did extend their brotherly love even as to this act of it doubtless to all the brethren in all Macedonia 4. It is a duty in a special manner incumbent unto those who are any way eminent in riches power or credit whether they be Cities Societies or particular persons to imploy their eminency as a shelter help and encouragement to piety and those who are pious in those places especially where they are and as far as their power may reach for so did those of this eminent City Thessalonica extend their brotherly love in the fruits of in towards all the brethren in all Macedonia 5. Even the most praise-worthy graces of most eminent Saints have their own defects and fall exceedingly short of that perfection which is required and should be aimed at 1 Cor. 13. 9. for though he had commended them much for their brotherly love yet he implyeth there was some lack in it while he beseecheth them to increase more and more But 6. and more particularly This grace of brotherly love can never be at such an height in any but it is capable of increase either by intending it more while it groweth more fervent and consequently farther out of hazard of being quenched by those provocations which might otherwayes cool it 2 Cor. 12. 15. or by extending it more especially in its fruits of beneficence towards more and more objects Eccles. 11. 1 2. or by spiâ—â—tualizing it more while there is a greater abstractedness in its exercise from self-ends and motives Rom 12. 9. for Paul insinuates their brotherly love so much commended was capable of increase while he bids them increase more and more 7. See a further note v. 1. doct 8. grounded upon this injunction increase more and more Ver. 11. And that ye study to be quiet and to do your own business and to work with your own hands as we commanded you He doth here press a fourth branch of sanctification to wit that they would study or as the word signifieth contend with such eagerness as ambitious men do for honour to be of a quiet spirit without creating trouble either to themselves or others by their imporunate intruding upon other mens business with neglect of their own concernments and by seeking to live upon the labours of others And that this is intended by the quietness here enjoyned appeareth in part by the means prescribed for attaining to it which are first that every man do his own business that is meddle with those things and those only which come
in very common honesty they behoved to shun those works of darkness and live in the exercise of Christian sobriety and consequently of watchfulness also the one of which graces cannot be separate in exercise from the other see v. 6. doct 7. This is v. 8. Doct. 1. Things lawful and allowed should be gone about in their convenient season which God and nature hath allotted for them and the wrong timeing of a thing in it self allowed may make it be imputed unto us for sin for taking the words in their proper sense he shews that the time in which men do usually take their sleep as most convenient for it is the night and not the day for they that sleep sleep in the night 2. As the Lord hath left some common principles of conscience modesty and common honesty imprinted by nature upon the hearts of men to serve for a restraint unto them from arriving at the utmost height of sin and wickedness at the first and while through custome of sinning they be either weakened or extinguished So when men do openly avow their sin and profanity and transgress all bounds of modesty and common honesty it speaks them arrived at a greater height of sin and wickedness than was usual to be found among the grossest of Pagans for they were not so shameless as to avow their drunkenness but being restrained somewhat by modesty and respect to common honesty were only drunken in the night 3. As an unrenewed man is a very prey to the most shameless of tentations which Satan is pleased to assault him with or to enslave him by So the sin of gross ignorance of God and the way to Heaven is that which exposeth the unrenewed man most to be preyed upon without resistance by any other sin for taking the words improperly he makes the man unrenewed who is in the night to be enslaved to carnal security intemperance and a kind of spiritual besottedness with things of a present life and doth not obscurely hint at his dark ignorance for which mainly his unrenewed state is compared to the night as the great cause of all his slavery they that sleep sleep in the night they that are drunken are drunken in the night 4. A gracious state must and will be attended with gracious actions and an holy conversation suitable unto that state and therefore a man ought not so much to look to what others do as to what the state of grace unto which he pretends doth call upon himself to do for he enforces the exercise of sobriety upon them from this that they were of the day in a gracious state of saving knowledge without regarding what others who were not in that state did But let us saith he who are of the day be sober 5. Though there be such a necessary connexion betwixt a gracious state and an holy conversation yet such is our natural averseness from holiness Rom. 8. 7. so strong an interest hath sin in the best Rom. 7. 23. and so many are the tentations and difficulties we have to wrestle through in the way of our duty Eph. 6. 11 12. that even the renewed man hath need of reiterated and serious exhortations enforced by most cogent reasons to press him to it for though he shews that their present gracious state did engage them to the exercise of sobriety yet he exhorts them to it and backs his exhortation by a strong reason But let us saith he who are of the day be sober Ver. 8. putting on the breastplate of faith and love and for an helmet the hope of salvation He doth here press another branch of sanctification to wit that they would arm themselves for a spiritual battel which hath also an argument implyed in it to force the exercise of watchfulness and sobriety because it was now a time of fighting and therefore not of sleeping or immoderate drinking and the pieces of armour which he bids put on are two first the breast-plate what this piece did serve for in the bodily armour see upon Eph. 6. 14. and answerable to it in the Christian armour he maketh the graces of fait and love what those are see upon chap. 1. v. 3. only the ground of the present similitude is this That as the breast-plate did secure the breast and vital parts of the body therein contained so these two graces do secure the vital parts of the soul and that wherein the life of a Christian doth most consist to wit our justification and interest in God Rom. 5. 1. together with our knowledge of it 1 Joh. 5. 4. and a plyableness of spirit to all the duties of an holy life flowing from our interest 2 Cor. 5. 14. Secondly the helmet answerable to which in the Christian armour he maketh the hope of salvation See what this helmet the grace of hope is and the grounds of resemblance betwixt the two upon Eph. 6. 17. Now although he do only reckon two pieces of the spiritual armour here and not so many as he doth Eph. 6. 14. yet he omits nothing requisite to defend the Christian souldier in this spiritual conflict for where faith love and hope are there is no grace wanting Neither doth he any thing superfluous Eph. 6. 14. in shewing the necessity distinctly and the right way of improving of several other graces of Gods Spirit in this spiritual warfare seeing he doth there speak of it at greater length and holds forth the terrour of our spiritual adversaries and the several distinct tentations either more expresly or implicitely whereby they assault us in this battel Besides what is already observed from Eph. 6. 14 c. upon the several pieces of the spiritual armour and those of them in particular which are here mentioned and the nature of that spiritual conflict and battel which they do suppone Learn further 1. The great cause why men pretending for Heaven and happiness do so much besot themselves with things earthly and are so little intent upon their duty and watchful against tentations is their great mistake and ignorance as if the way to Heaven were easie beset with no difficulties and men might go to Heaven with ease and sleeping and therefore a chief incitement to sobriety and watchfulness and to shake off security and laziness is to set before us often all those insuperable difficulties and terrible opposition which we are of necessiâ—y to meet with in our way to Heaven and happiness for to make them watch and be sober he minds them of the spiritual battel which they behoved to fight Putting on the breast-plate of faith c. 2. As in bodily wars drunkards and sleepy sluggards can never be good souldiers so secure souls that cannot watch and unsober spirits oppressed and entangled with an excessive weight of worldly cares or love to any other lust will prove but cowards and never strike a fair stroke so long as they are such in this spiritual conflict for so much is implyed while he joyneth the
exercise of watchfulness and sobriety with the right use-making of the Christian armour in this spiritual combate let us be sober putting on the breast-plate of faith saith he 3. As the malice of Satan our great adversary in this spiritual conflict Ephes. 6. 12. doth bend it self most to strike at and destroy those things wherein the life and being of a Christian as a Christian doth most consist such as his interest in Christ right to Heaven his knowledge of those plyable inclination to duty his spiritual sense and motion So the care of a Christian should run most to provide a sufficient guard for those even the constant exercise of those three graces mentioned in the text for he alludes to souldiers whose great care is to guard their breast where the heart the first fountain of life is with a breast-plate and their head the original â—f sense and motion with an helmet putting on the breast-plate of faith and love and for an helmet the hope of salvation 4. The grace of â—aith is a most necessary piece of the spiritual armour and almost of universal use to defend the Christian souldier in this spiritual conflict for therefore doth Paul make it answer to two parts of the bodily armour the shield Eph. 6. 16. and the breast-plate here putting on the breast-plate of faith 5. The exercise of love to God and our neighbour must needs be joyned with faith otherwise faith doth prove but an useless breast-plate and of no force to secure the vital parts of a Christian in this spiritual conflict for Paul conjoynes them to make up the breast-plate putting on the breast-plate of faith and love saith he 6. The believing souldier will not alwayes meet with present performance of the good things promised upon his closing with the promise by faith but often the Lord for wise reasons doth exercise him with long delayes Heb. 11. 13. and sometimes with contrary appearances to sense Gen. 15. 4 5. with 18. 1. which Satan doth improve as subtle Engines to batter down and pierce his breast-plate of faith as a thing irrational groundless contrary to sense and which will never attain the promised blessings Gen. 18. 11 12. for if it were not thus there should be no need of the helmet of hope as an additional part of this spiritual armour to strengthen the breast-plate of faith under delayed performance And for an helmet the hope of salvation saith he Ver. 9. For God hath not appointed us to wrath but to obtain salvation by our Lord Jesus Christ. He doth here both more genâ—rally inforce the preceeding exhortation to the exercise of watchfulness and sobriety and to arme themselves with the forementioned graces for a spiritual combat from Gods decree of bringing the elect to eternal life not without but in the practice of holy duties 2 Thes. 2. 13. and also he seemeth more particularly to give them some incouragements to exercise their hope of salvation mentioned v. 8. from the certainty of salvation hoped for whereof he giveth two grounds first Gods eternal decree whereby he had appointed or ordained and predestinated them as the word is rendred Act. 13. 47. 1 Pet. 2. 8. not to eternal wrath and destruction but to obtain salvation The word rendred obtain signifieth to purchase or to do much about a thing to obtain it which purchasing is here ascribed not to themselves Tit. 3. 5. but to Jesus Christ Act. 20. 28. and this is here given as the second prop of a Christians hope upon which the certainty of the elects salvation depends even that salvation which was ordained for them in the decree is purchased and obtained by Christ. Doct. 1. The certainty of salvation either in it self or to us is so far from being in its own nature a pillow to foster security or carnal ease that it 's a strong incitement to duty and to charge through all difficulties with courage which we may be assaulted with in our Christian course yea nothing weakeneth the hands of a Christian Souldier more than diffidence and distrust of success for he holds forth the certainty of their salvation as an incitement to the forementioned duties and more especially to kyth themselves valorous souldiers in this spiritual conflict for God hath not appointed us to wrath saith he 2. As the elect may attain to know assuredly that they are elected see upon Eph. 1. 4. doct 2. So neither the decree of election nor their most certain perswasion of the same do of their own nature render them secure or remiss in duty but rather doth strongly incline and incite them to the exercise of sobriety and watchfulness and of all other graces seeing this is the way resolved upon by God for bringing the eternal decree of election to an accomplishment 2 Thes. 2. 13. for he mentions the decree of his and their election as both certain in it self and also known to him and some among them as a strong incitement to the exercise of all the forementioned vertues for God hath not appointed us to wrath 3. So great and insuperable are those difficulties which stand in the way of the salvation even of believers Act. 14. 22. so strong so numerous and so terrible are their spiritual adversaries Eph. 6. 12. so little is there of strength in themselves to oppose the meanest of them 2 Cor. 3. 5. and so improbable is it by reason of all those that ever such as they shall be saved That they must look above themselves and draw the ground of their hope for salvation from God and from Christ otherwise there can be no sure foundation for their hope to rest on for the Apostle here while he intends to give grounds for their hope of salvation mentioned v. 8. doth mention only Gods decree and the mediators purchase for God hath appointed us to obtain salvation by Jesus Christ. 4. As God hath not slightly proposed but peremptorily decreed fore-ordained and appointed from all eternity Eph. 1. 4. the salvation of the elect and condescended in that his eternal decree upon the very particular persons whom he intended to save Phil. 4 3. So there are others whom he intended not to save but to condemn and adjudge to undergo his everlasting wrath See this latter decree further cleared upon Eph. 1. 4. doct 4. for he saith God hath appointed them to salvation and not to wrath implying that he had appointed others to wrath though not them 5. Though the decree of election to salvation be peremptory and absolute so as to exclude all possibility of its not obtaining the end proposed Matth. 24. 24. yet not so as to exclude all means on Christs part for obtaining or on our part for attaining Heb. 12. 14. that salvation to which the elect are ordained seeing he hath in that same decree appointed to bring about their salvation by such and such means 2 Thes. 2. 13. for God hath appointed us to obtain salvation saith he not without means but by
diligent Masons from whom the word is borrowed endeavour to advance the work of grace in others not only by exhortation and consolation but by all other lawful means of admonition instruction rebuke reproof or good example And that he may excite them to further progress in the practice of those duties and not seem by his present exhortation to tax them of former negligence he doth commend their present diligence in them Doct. 1. As all Christians of all ranks do stand in need of exhortation consolation and to be edified and furthered in the way of grace by all lawful means So both Pâ—stors and people ought to make conscience of discharging all those duties to wit Pastors not only privately but also publickly in the Congregation 1 Tim. 5. 20. and by vertue of their particular calling office and authority so to do Tit. â— 15. private Christians again in private in their families Eph. 6. 4. among their friends and neighbours Act. 18. 26. and by vertue of a tye of Christian charity towards all the members of the same body 1 Cor. 12. 25. For he sheweth that every one stands in need to be exhorted comforted c. and that it is the duty of all to do so while he saith comfort or exhort and edifie one another 2. As the conscience-making of the forementioned duties among Christians is a singular mean to keep people in a lively watchful frame and temper of spirit So negligence in them doth of necessity bring along with it great deadness security and decay of life and vigour in the exercise of any saving grace and performance of commanded duties for the illative particle therefore sheweth that this duty is enjoyned as a subservient help to the exercise of sobriety watchfulness faith love and hope formerly pressed wherefore comfort your selves together saith he 3. So many are the discouragements which people must encounter in the way of duty what from their small progress in it the averseness of their own spirit from it Rom. 7. 18. the great opposition from outward and inward tentations to it 1 Joh. 2. 16. that they often need as much of consolation and encouragement as exhortation and admonition for making them advance in it for he bids them in order to this comfort themselves together 4. There is none so far advanced or so diligent in the exercise of any grace but they need the spur of exhortation at least to make them persevere seeing the best are ready to faint Jonah 2. 7. Gal. 6. 9. if not also to make them do better seeing the best come far short of what they ought Phil. 3 13. For he exhorts them to the present duty though he doth commend their present diligence in it edifie one another saith he as also ye do 5. A prudent Minister should so excite the Lords people unto their duties as not to neglect their good beginning or progress already made but let them know he taketh notice of them as such which may prove a forcible encouragement to some to quicken their pace and a soveraign remedy against discouragement in others than which nothing doth prove a greater enemy to diligence in duty for so doth Paul here edifie one another as also ye do saith he Ver. 12. And we beseech you brethren to know them which labour among you and are over you in the Lord and admonish you Lest by binding the duty of mutual edification upon all Christians v. 11. he had seemed to make a publick Ministry useless therefore he doth lovingly and affectionately as the compellation brethren and the word rendred beseech imply press a fourth branch of sanctification containing a short summ of peoples duty towards their Ministers and Church guides who are here described to be first those who laboured among them even to weariness as the word signifieth which seemeth to relate chiefly unto Ministers or Preaching Presbyters the specialty of whose office is to labour in the word and doctrine 1 Tim. 5 17. next they were over them the word signifies to excel and bear rule 1 Tim. 3. 4 12. and thus it expresseth that part of their office whether they be preaching or ruling Presbyters which consists in ruling and governing the flock 1 Tim. 5. 17. only he addeth in the Lord to distinguish Church Government from the Civil It is spiritual in things relating immediately to God and to be exercised not in their own name but in the name and authority of the Lord Christ Matth. 18. 20. They are over the flock not as Lords 1 Pet. 5. 3. but as stewards 1 Cor. 4. 1. 3. They did admonish them whereby he expresseth one main thing wherein they were to labour and to exercise their authority and rule to wit their endeavouring by all competent means and particularly both by doctrine and more gentle censures to put a right impression of duty upon the minds of the Lords people The word in the Original signifieth to put a right mind in one Next he presseth the duties of people towards their Ministers which are first to acknowledge them as the word may be rendred here for the naked knowledge of their persons and gifts may be in such as otherwayes contemn them but the knowledge of them here required is an acknowledging them for such as they are by reason of their calling and ought to be accounted See 1 Cor. 16 18. Doct. 1. So great an enemy is Satan to the Ordinance of a publick Ministry 1 Thes. 2. 18. so necessary is it that people do countenance that ordinance and encourage those who are entrusted with it even for their own good Heb. 13. 17. so ignorant unmindful and neglective are they of those duties which they ought to perform for that end 2 Cor. 12. 11. that the servants of Christ should with much seriousness and affectionate insinuation press upon the Lords people all such duties of respect reverence love obedience submission Heb. 13. 17. and gratitude Gal. 6. 6. as they owe unto their Ministers and those who are over them in the Lord So far should they be from a total neglect of pressing any such duties under a pretence of self-denyal or from preposterous modesty for Paul doth here most seriously and affectionately press duties of that kind And we beseech you brethren to know c. 2. The duties of private edification should be so gone about and entertained by private Christians as the office of a publick Ministry be not hereby rendred useless and despicable or the proper duties thereof incroached upon by those who are not called to that function Heb. 5. 4. for therefore he subjoynes this precept which presseth upon people respect to the publick Ministry to that other about mutual edification immediately preceding And we beseech you brethren to know c. 3. The duties which people discharge to their Ministers should flow from their knowledge and inward conviction that the place and station wherein their Ministers are set doth call for such duties at their hands and
not from meer custome force of civil laws regard to their own credit or for gaining of their Ministers favour or any thing of that kind otherwise neither will their duty be pleasantly done nor acceptable to God when it is done for therefore doth he enjoyn it as the first piece of peoples duty to their Ministers and the foundation of all the rest to know and acknowledge them for such to whom they ought in conscience discharge those duties And we beseech you brethren to know them which labour among you 4. One great and main cause of peoples backwardness to do duty unto their Ministers and of disrespect both to their persons and function is their ignorance and not serious perpending the weight and wearisome toyle of their labour the dignity of their office together with the usefulness and necessity of their work among them for therefore doth Paul describe the Ministry from the dignity of their office the toilsomness of their labour and the usefulness of their work to the people as so many motives unto people to discharge that duty which they owe them Which labour among you and are over you and admonish you and v. 13. for their works sake 5. The wisdom of God hath so contrived Scripture that frequently in one word and sentence it doth comprize a variety of distinct purposes for here with one breath he teacheth both people their duty and Ministers their duty and maketh the latter an argument to inforce the former Know them saith he which labour among you and are over you c. 6. The Lord Christ hath appointed the Ordinance of Church-government in his house distinct from and in things proper to it independent upon the Civil Magistrate to be managed by Church-guides Ministers and Elders in their Ecclesiastick Courts and Judicatories 1 Cor. 5. 4. for the word rendred over you doth properly and usually signifie a power of Jurisdiction and Government and the expression in the Lord doth distinguish this Government from the Civil and are over you in the Lord saith he 7. The power of Church-government and the exercise of it is not by any appointment of Christs astâ—icted to any one Minister or person whomsoever having power of authority and Jurisdiction above the rest neither doth it belong to the body and community of Church-members but to all the Ministers and Church-guides in common for he speaketh here of them all and only of them they are over you in the Lord. 8. The Lords Ministers ought so to go about one part of their Ministerial function as not to neglect another They must so Preach as not to neglect the exercise of discipline and so exercise discipline as not to neglect to labour in the word and doctrine for saith he they labour among you and are over you in the Lord. 9. So necessary and useful is the exercise of discipline by Church-guides to the Church of Christ for keeping the ordinances pure Rev. 2. 2. and the Lords people free from the infection of contagious sins 1 Cor. 5. 6. for reclaiming and gaining of scandalous offenders to repentance 1 Tim. 1. 20. and for ordering all the affairs of Christs house 1 Cor. 14. 48. none of which ends can be attained so well and effectually as by the mean appointed thereto by Christ himself that the Lords people should be so far from reluctancy to lay their necks under this piece of Christs easie yoâ—k that they ought to acknowledge respect love and discharge all other duties unto their Ministers and Church-guides upon this very account of their exercising discipline as well as of their labouring in the word and doctrine for to incite people to their duty to Ministers he describes them not only from this that they laboured among them but also were over them in the Lord. 10. Whatever other thing is requisite in a Minister yet this one thing is necessary and may not be wanting some measure of skill and dexterity to admonish the Lords people of their duty by clearing up to their minds the equity of it and producing some pertinent motives for bringing them to a good liking with it for his expressing only this one particular piece of their work doth imply that it is a chief one and that some competency of abilities for it must not be wanting and admonish you saith he Ver. 13. And to esteem them very highly in love for their works sake and be at peace among your selves The Apostle in this verse doth first press a second head of duty flowing from the former which people owe to their Ministers to wit that they should esteem them very highly or superaboundantly as the word doth signifie whereby he points at that inward reverence and respect to their persons and office due to them to be testified in their speech Matth. 12. 34. and other behaviour Pâ—il 2. 29. which he shews should be accompanied with love to them a love without doubt which ought to kyth in its effects Gal. 4. 15. Secondly he gives a reason or motive unto all the fore-mentioned duties to wit for the work of their Pastoral function that Ministers might be encouraged in it Heb. 13. 17. and because it is an excellent work in it self 1 Tim. 3. 1. and most necessary and advantageous to the Lords people 1 Tim. 4. 16. Thirdly he presseth another branch of sanctification relating unto all to wit the study of keeping Christian peace and concord among themselves and especially with their Ministers lest by any means Satan might stir up strife and prejudice among them to make the labours of their Ministers unprofitable Doct. 1. The great thing which Ministers should press in relation to themselves upon people and which people should endeavour toward their Ministers is to have their hearts possessed with an affectionate and good esteem of their persons and office as that which will bring with it the hearty and willing performance of all other duties which they owe unto them for he thinks it sufficient to press this esteem flowing from love as knowing that this being attained all the rest would follow And to esteem them very highly in love 2. This high esteem which is due from people unto their Minister as it must flow from love to his person for his works sake So it must manifest it self in kindness and beneficence in a seemly behaviour toward him in hoping the best of him in bearing with his humane frailties in not publishing of them in not receiving misreports or taking up groundless jealousies against him and in such other fruits of love and charity as are mentioned 1 Cor. 13. 4 5 6 7. For he saith esteem them very highly in love 3. As it is not sufficient we do what is right and commanded except it flow from right and allowed motives So whatever a Minister be otherwise for birth for personage for riches for other natural endowments it ought to be a sufficient motive and inducement to gain him esteem and respect that the
because of our propenseness to the sin forbidden he premits the word see or take heed and beware The duty injoyned belongeth unto all without exception to wit that first they would abstain from recompensing evil for evil or wrong for wrong unto any he meaneth private revenge for the publick execution of justice by the Magistrate in punishing those who do evil is not here forbidden Rom. 13. 4. And next that they follow or as the word implyeth with a sort of eagerness as the hunter doth the prey pursue that which is good where by good must be meant the exercise of pitty and the good of beneficence towards even their enemies as being here opposed to the act of private revenge see Gal. 6. 10. and this he will have to be pursued ever that is constantly without any interruption by multiplication or heightning of injuries and both among themselves who were Christians and to all men even to the Heathens among whom they lived Doct. 1. The duty of abstaining from private revenge and of recompensing good to those who wrong us is a duty from which of any other our corrupt nature is most averse as being most contrary to those woâ—ul principles of pride self-self-love impatience and malice which are imprinted upon the hearts of all by nature and therefore a lesson which neither ancient Philosophers yea nor Scribes or Pharisees Matth. 5. 43 c. but only Christ himself hath taught for our natural averseness to this duty is implyed in the word see take heed or beware which is prefixed to it See that none render evil for evil But 2. It is a duty which the Lord Christ hath most strictly injoyned not by way of counsel only as the Papists affirm of this and other duties to wit that they are so commanded as that they may be omitted without sin or hazard of punishment but by way of most peremptory precept binding all and that under the hazard of Divine displeasure Prov. 24. 17 18. for he injoyns it here with a peremptory see and will have all obliged to it See that none render evil for evil 3. A Christian mans care to resist sin should be exercised about those sins most to which he finds himself by nature most inclined as those to the committing whereof Satan who knoweth our natural propension well will set himself to tempt us most Joh. 12. 6. with Matth. 14. 11. for therefore doth he injoyn them to watch against and in a special manner resist this sin of private revenge See that none render evil for evil 4. This duty of abstaining from private revenge is incumbent unto all toward all so that the gallantry greatness or power of none doth give him exemption and liberty to usurp upon Gods place by avenging himself for real or apprehended injuries and affronts upon any even though he were but his equal or underling the Lord having in this case provided his ordinance of publick Magistracy for repairing of wrongs Rom. 13. 4. and having injoyned unto all the exercise of faith and patience under those injuries whereof they can have no redress by that mean Psal. 37. 7. for he saith see that none render evil for evil unto any 5. So devilish are some men that having done the injury themselves they cannot hear of reconciliation with or readmission unto the favour of him whom they have injured though he not only make an offer of it unto them but also press them and follow on upon them with the offer and yet even in this case the patient man must not turn vindictive and impatient but should lengthen his patience and strengthen his resistance against all tentations and motions to private revenge so long as the malicious temper of his adversary remaineth though it were for ever for he bids them ever follow and pursue that which is good The word signifieth to pursue a thing that flyeth away from us 6. Though there be some degrees and duties of love which ought to be astricted to some persons more than to others 1 Tim. 5. 8. yet there are others due unto all even to our enemies as mainly this act of love specified in the text the requital of good for evil there being somewhat in all men even in the worst of men to draw forth the exercise of our love and affection in some of its acts and effects towards him as that he hath some remainder of Gods image in him Rom. 1. 20. is of the same flesh Isa. 58 7. and blood with our selves Act. 17. 26. possibly endued with some special gifts of valour love to his country 2 Sam. 10. 12. which ought to be loved and cherished by us for he bids follow good both among your selves and to all men Ver. 16. Rejoice evermore 17. Pray without ceasing 18. In every thing give thanks for this is the will of God in Christ Jesus concerning you Three further branches or duties of sanctification are pressed in these three verses As first that they would rejoice that is labour not only to keep their hearts free from anxiety and discouragement arising from their manifold causes of sorrow and grief but also with some measure of spiritual delight to follow upon and be taken up with the sense and sweetness which floweth either from the consideration of the excellency of Christ himself Cant. 5. 10 c. and of his usefulness unto them Psal. 118. 1. together with their interest in him Cant. 2. 16. or from the observation of his care and providence toward them 1 Sam. 17. 32. from the testimony of a good conscience 2 Cor. 1. 12. and from things worldly in so far only as they are pledges of Gods favour and furtherances of a better life Levit. 23. 40. This is the duty of rejoycing here pressed which he willeth to be gone about evermore under all cases and at all times Not as if the case of the Lords people did not sometimes call them to mourning Eccles. 3. 4. but that even their sorrow and mourning for things grievous should be so much conform to that the Lord calleth for in such cases as it do not mar but rather further their rejoycing in the Lord and in the testimony of a good conscience 2 Cor. 6. 10. This is contained v. 16. Secondly because they did stand in continual need of Gods help either for attaining of good things necessary and wanting Matth. 6. 11. Phil. 3. 13. or for removing of things evil and present Job 14. 1. 1 Joh. 1. 8 10. therefore he excites them to the exercise of prayer joyned with attention and fervent seriousness of mind as having vows and undertaking joyned with it for so much doth the word in the original imply and this without ceasing not as if they were to do nothing else 2 Thes. 3. 10. but they were not to cease upon their not obtaining a present grant Luke 18. 1 c. they were to be frequent in prayer Psal. 57. 17. and alwayes when they had opportunity to lift up
19. Mark 13. 22. and they are false and lying because some of them were to be but counterfeit and feigned meer juglings deceiving the outward senses and others of them though truly done and breeding marvel and astonishment in beholders who know not the manner and way how they are done yet should not be true miracles as being only effects of some secret natural causes for only God can produce true Miracles or works exceeding the reach of all naturall causes Psal. 72. 18. 77. 13. Rom. 4. 17. And lastly all of them should be wrought by Satan and his instruments to confirm false and lying doctrines and therefore are justly called lying wonders Doct. 1. Though Satans power is not illimited Job 2. 6. neither can he infallibly determine the wills of men to follow his suggestions Job 1. 12. with 22. yet as he hath no small power upon this sublunary world see upon Eph. 2. v. 2. doct 8. yea and great influence upon mens actions by presenting them with such tentations as are most agreeable unto their temper 2 Sam. 11. 2. and importuning them uncessantly with inward suggestions and representations unto their fancy of such things as may most conduce for his purpose Prov. 4. 16. So such is his enmity to Christs Kingdom and malice to mans salvation that he exerciseth the utmost of all his power can reach to bear down the one and impede the other and therefore it is no wonder to see some of those who are engaged under him in that woful work somewhat elevated above the sphear of ordinary activity skill and diligence for he shews that Satans working or utmost activity shall be employed against Christ for promoting Antichrists Kingdom Whose coming is after the working of Satan 2. It is a piece of necessary wisdom in the Lords people in forecasting tryals not to extenuate what hazard is in them but to look upon them as they are cloathed with all their terrifying circumstances whereby they may prepare for the uttermost before it come Job 3. 25 26. for the spirit of God seeeth it necessary to present this tryal under Antichrist to the Church in its full terrour Whose coming is after the working of Satan with all power c. 3. Satan doth set himself in furthering the condemnation of sinners to imitate Christ in many of those things which are done by him in bringing about the salvation of the elect as Christ erects a Kingdom in the world whereof himself is head Psal. 2. 6. So Satan hath his Kingdom in opposition to Christs whereof Antichrist is the visible head Rev. 13. 11 12. As Christ doth impart the influences of his spirit unto his servants whereby they work effectually in those who are saved Col. 1. 29. So Satan to the utmost of his power doth act his instruments whereby through Gods permission they work effectually in those who perish Rev. 18. 13 14. As Christ did confirm his doctrine by miracles and exercise his power in his servants in working miracles mediately by them for that end Heb. 2. 3 4. So doth Satan confirm his erroneous doctrine in Antichrists Kingdom by working signs and wonders and sometimes lendeth his power to Antichrist and his Vassals to work the like for he shews that Satan doth help Antichrist to and in his Kingdom by his effectual working and by a power of signs and wonders 4. However Satan set himself to imitate Christ thus for blinding the eyes of men and making them believe that his Kingdom Ministers and Doctrines and Miracles do differ nothing from Christs yet he comes not so far up to his copy but the Lords people who have their senses exercised to discern both good and evil may find a difference betwixt what is Satans and what is Christs for his wonders are and will be found to be but lying wonders Ver. 10. And with all deceiveableness of unrighteousness in them that perish because they received not the love of the truth that they might be saved In this Verse he first expresseth the third mean and help which Antichrist was to make use of for heightning his respect and credit in the Christian world all deceiveableness of unrighteousness where by unrighteousness it seemeth must be mainly meant his unrighteous false doctrine because v. 12. it is opposed to truth as also 1 Cor. 13. 6. and it is so called because it should tend to make the receivers of it injurious to God unjust to men and cruel to themselves And by deceiveableness is meant all manner of deceits tricks strong and cunning perswasions which he should make use of to make the world believe his unrighteous errours to be pure and innocent truths such as sophistical disputations Col. 2. 8. pretexts to piety and devotion Matth. 23. 14. baits of riches pleasures and preferments 2 Pet. 2. 18 19. boasts and threatnings Rev. 13. 17. and such like Next he enters the sixth branch of this prophesie wherein he speaketh to the Antichrists great success by the former means and helps and for the comfort of the Godly he astricts this success unto a certain kind of men who should be his subjects and sworn vassals And those he describeth first from their everlasting state they shall perish eternally to wit they who should joyn with him in all his errours even those who strike most at the foundation and persist in them obstinately and finally without repentance Rev. 13. 18. and 18. 4. which holds especially in them who would adhere to him after that the Lord should discover his damnable doctrines and tyranny by the light of the Gospel Rev. 14. 6 7 8 9 c. Next from the cause of their destruction to wit when all of them should have an offer of saving truth some in one measure some in another yet through want of love to it they would not receive it that is they would reject it for more is intended than is expressed by this word whence he hints at the conclusion which he intends to prove to wit that they could not be saved but behoved to perish while he sheweth that receiving of the truth in love is a necessary antecedent of salvation Doct. 1. It is the nature and way of such as are ring-leaders of errours to find out and prosecute all possible means and wayes which may in any measure tend to make their tenets plausible and pass for truths that what is wanting to their errours in the point of divine authority and sanctified reason may be supplyed by their pretences to piety antiquity by their gratifying of mens lusts sophistical disputations passionate perswasions and all such other devices which serve to blind the eyes even of the wise that they cannot so well discern betwixt the truth and falshood of what they hear for it is here foretold that Antichrist should come with all deceiveableness of unrighteousness or all manner of deceits to perswade the receiving of his unrighteous doctrine 2. Ring-leaders of errour are usually men of little conscience in so
far as they stand not much upon the nature and kind of the means they use whether they be right or wrong if so they can serve their present design for Antichrist doth use all deceiveableness of unrighteousness 3. So tender is God of his peoples comfort that for the most part those Scriptures which terrifie most are so contrived as to carry with them an antidote of comfort against hopeless discouragement in their bosom for this terrifying Scripture which speaks of Antichrists future success hath in it a comfort to wit that his power and success is limited only to reprobates even them that perish 4. Though even the Godly elect may be seduced to errour for a time Phil. 3. 15. yet they cannot arrive at such an height of malicious blindness as against all means of their reclaiming to remain obstinate in the bulk and most fundamental of Antichristian errours and to persist in their obstinacy unto death for it is here foretold he should so prevail only in those who perish 5. When foulest and most dangerous errours are carryed on with fair pretexts subtle insinuations pithy perswasions they will not want a multitude of blind followers for Antichristian untruths being carryed on by all deceiveableness are received generally by those who perish 6. Though the Lord hath no regard to the future sin of reprobates as the cause of their reprobation Rom. 9. 11 12. yet he actually condemneth none of those no not the Antichrists most active followers whose sin is not the cause of their condemnation and therefore none shall have reason to complain that they do perish unjustly and without a cause for the cause why they perish is here expressed because they received not the love of the truth 7. Among all the sins of a people professing Christ which deserve condemnation and for which reprobates shall actually be condemned the contempt of the Gospel is the first and chief It is a sin against the remedy of sin and which provoketh the Lord in his holy justice to give up the person guilty to the power and slavery of several other sins so that uncleannesses murders perjuries c. are but streams flowing from this woful fountain for he mentioneth none of their other sins as the cause of their destruction but this alone because they received not the love of the truth saith he 8. If even the least report of Gospel truths and of Christ be not received and made welcome it is a sin sufficient to provoke the Lord to plague the person guilty in such a manner as he shall never recover but undoubtedly perish and therefore how much more when Christ and the Gospel is fully and plainly taught and yet the gracious offers of mercy therein contained are abused and slighted for it is but a small and passing report of truth and Christ which many of Antichrists followers do hear being compared with what we now enjoy and yet they perish because they received not the truth in love 9. It is not sufficient to receive the truth because the politick Laws of the Land enjoyn so much or upon any other account but from love to it otherwise Satan Antichrist or some suitable tentation from any other art will easily prevail to make him who hath so received it slip from it for they perish and are given over to Antichrists delusions as appears from v. 11. because they received not the love of the truth 10. There is no middle betwixt Heaven and Hell salvation and condemnation If a man attain not the former he cannot by any means escape the latter and if he do not walk in the way to Heaven he doth ipso facto and without any further poste swiftly forward to hell and condemnation for he proves they could not but perish and be condemned because they refused to walk in the way wherein they might be saved even because they received not the love of the truth that they might be saved Ver. 11. And for this cause God shall send them strong delusion that they should believe a lye He doth here further describe the vâ—ssals of Antichrists Kingdom thirdly from an higher degree of their sin They would not only reject truth but also believe a lye that is give a firm assent without any contrary doubt to grossest untruths and errours as to the very truths of God Which their sin is set forth from a necessary antecedent of it the Lord his sending them strong delusion for this cause to wit for their not receiving the love of the truth spoken of v. 10. where by strong delusion or as the word doth signifie efficacy of errour and seduction is not meant errour it self but the prevalency and pith of errour so that when tentations to errour should be propounded by Satan and his emissaries they would undoubtedly prevail and this efficacy of errour is attributed to Gods sending not as if the Lord did incite or perswade men to believe errours for he forbids and condemns them 2 Pet. 3. 17. but because he not only giveth loose reins unto Satan to use his power of seduction against them 1 King 22. 22. but also raineth snares upon them and actively bringeth about many things in his providence which being in themselves good are yet stumbled on by them in their corruption so as they are thereby furthered to close with the tentation Job 21. 7 c. with 14. withholds his grace whereby they might resist tentations 2 Chron. 32. 31. yea and actually in his judgement withdraws and after a sort extinguisheth that strength and light which he had formerly given and they abused Matth. 25. 29. so that they cannot but succumb when they are tempted Doct. 1. It is not inconsistent with the Lords holiness but most agreeable to his unspotted justice to punish sin with sin by giving the sinner up in the way mentioned in the exposition to the slavery and tyranny of that sin wherein he so much delights for he saith for this cause to wit for their former sin God shall send them strong delusion 2. As one degree of sin maketh way for an higher So there cannot be a more terrible judgement inflicted upon any for former sin than that he be given up of God to the power of it in time to come a judgement so much the more dreadful as the party smitten by it is not sensible of it Exod. 7. 22 23. for this is the terrible judgement here denounced for this â— cause God shall send them strong delusion 3. That an errour when it is vented becometh mightily prevalent in making many to close with it and embrace it proceedeth not from the power of Satans tentations only who hath not of himself an irresistible influence upon the minds of men Job 1. 12. with 22. but also and mainly from mens own corruption and blindness and the Lords judicial up-giving of them to it formerly mentioned which holdeth by parity of reason in Satans tentations to any other sin for the efficacy of errour
as the very truth of God with a firm assent and without all contrary doubt so that some of them being given over to the power of delusion will choose to dye for it at least to suffer loss of goods before they recede from it Even as it is here foretold of Antichrists followers that God shall send them strong delusion that they should believe a lye Eleventhly Many of the Popes deluded followers have their consciences so seared that they rest their souls upon the faith of Popish errours draw a kind of comfort and satisfaction from them and have an infinite delight in the most â—ond and foolish of all their superstitious performances as thinking they thereby do God good service Even as it is here foretold of Antichrists followers that they should have pleasure in unrighteousness or erroneous and unrighteous doctrine And now to shut up this second part of the Chapter I may confidently resume the former assertion as a clear conclusion from what is already said that seeing all the characters of the man of sin here described are verified in the Pope of Rome ever since he usurped the fulness of power in all causes both humane and Divine which he hath now for a longâ—time exercised therefore he hath been and yet is that man of sin that child of perdition and the very Antichrist who is here described Ver. 13. But we are bound to give thanks alway to God for you brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the spirit and belief of the truth The Apostle in the third part of the Chapter doth comfort and confirm those believing Thessalonians and in them all sincere believers through all Ages against the terrour of the forementioned dreadful Prophecy and this three wayes The first which is propounded by way of thanksgiving to God see chap. 1. 3. is the certainty of their salvation grounded upon Gods decree of their election whereby he had chosen them passing by others as the word implyeth to the enjoying of salvation or perfect blessedness in Heaven 1 Pet. 1. 2 4. which decree of election is described from several things which do all of them conduce to their confirmation and establishment 1. From the cause moving God to it implyed in the word beloved It was nothing without himself see upon Eph. 1. 4. doct 7. but his love to them which made him choose them 2. From its antiquity It was from the beginning or from eternity as he explains himself Eph. 1. 4. 3. From the means through which it is brought to execution first sanctification wrought in them by the spirit of God mentioned before faith though it be a fruit of faith Act. 15. 9. because it doth first appear to us James 2 18. See what this sanctification is upon 1 Thes. 4. 3 2. Belief and faith see what this grace is 1 Thes. 1. v. 3. called belief of the truth because it hath respect unto and relyeth upon the truth chiefly of the Gospel Mark 1. 15. in which Christ is offered 1 Tim. 3. 16. Doct. 1. As the truly Godly beloved of God do most suspect their own strength and are most afraid of their own weakness upon hearing of approaching tryals when the unrenewed fool rageth and is confident Prov. 14. 16. So it is the duty of Christs Ministers to provide the Lords people with suitable and seasonable grounds of consolation from the word of truth to underprop them lest their suspicions and fears do end in heartless fainting and discouragement for Paul foreseeing that the Godly would be most afraid at the terrour of the former Prophecy doth set himself to comfort and confirm them But we are bound c. 2. It is the duty of those who have obtained mercy from the Lord so to look upon the dreadful Judgements Spiritual or Temporal which are inflicted by God upon others as that they may therein read and thankfully acknowledge their own obligation unto the Lord who dealeth otherwayes with them for Paul being to mention the preservation of those believing Thessalonians from the dreadful judgements formerly spoken of will not do it but by way of thanksgiving to God that therein they may see their own duty But we are bound to give thanks to God alway for you 3. The more of sanctifying grace and of other testimonies of Gods special love is bestowed upon a people the greater obligation is thereby laid upon their faithful Pastors to bless the Lord on their behalf for Paul seeth himself bound to give thanks to God because God had chosen them c. See more upon this ground chap. 1. 3. But 4. The more a man is beloved of God he will be the more afraid of Antichrists apostasie and may the more confidently expect that he shall be preserved from it for they were beloved whom Paul suppones here to be most afraid and whom he here confirms and partly from this that they were beloved of the Lord. 5. As the elect are above the peril of total and final apostasie So the ground and reason of their preservation from it is not in themselves in the strength or firmness of their resolutions but in the Lords unchangeable decree whereby he hath chosen them to eternal life This is that foundation of the Lord which standeth sure 2 Tim. 2. 19. and therefore they cannot so fall as to perish for he confirms them against the fears of falling away from their election Because God hath from the beginning chosen you to salvation 6. It is the Lords allowance that the Godly elect should study to make their election sure and attain to the assurance of it as that which proveth a powerful preservative as against other sins 2 Pet. 1. 10. so chiefly against Antichristian errours for if they do not attain to the knowledge of their election how can they draw comfort and matter of confirmation from it as the Lord alloweth them to do here because God hath from the beginning chosen you to salvation 7. As Gods decree of election before time is accompanied with the fruits of saving grace in the elect begotten in them by the spirit of God in time So it is neither possible nor yet needful for attaining the knowledge of our election to dive into the depth of Gods eternal decree about us at the first step but we are to search and try if those fruits and effects of Gods electing love be yet wrought in us and from these conclude that we are elected for the Apostle speaks of faith and sanctification as the fruits of election by which and by effectual calling mentioned v. 14. a man may gather he is elected he hath chosen us through sanctification and belief 8. As the Lord will infallibly bestow salvation upon the elect because he hath chosen them to it and the counsel of the Lord must stand Prov. 19. 21. So he bestoweth salvation upon none who are destitute of faith and sanctification the means
thence for pressing this duty upon themselves for ye your selves know how ye ought to follow us 2. As all who know their duty do not walk according to it but too too many do live in the practice of those evils for which their heart their light and conscience doth condemn them So sins done against knowledge have in them a singular weight and aggravation beyond sins of ignorance They make the sinner more inexcusable Rom. 2. 1. and his punishment the greater Luk 12. 47. for he aggravateth their sin from this that they knew they should have followed his example and yet did it not for your selves know how ye ought to follow us saith he 3. It aggravateth also our neglect of duty not a little that we not only know our duty but also have a cloud of witnesses and shining examples going before us in the way of our duty whereby all pretence of impossibility to perform our duty is removed seeing men subject to the like infirmities have already practised it for he aggravateth their sin from this that he and his associates had given them an example in the contrary we behaved not our selves disorderly among you 4. It concerneth much the Lords servants who are sent to press the practice of duty upon others so to walk as their life and carriage may hold out a copy of that obedience which they require from the Lords people Hereby their doctrine hath the greater weight Matth. 5. 15 16. and otherwise they are a reproach to the Gospel 1 Sam. 2. 17. and they themselves at least do reap no profiâ— by it 1 Cor. 9. 23. for Paul practised himself what he pressed upon others We behaved not our selves disorderly among you Ver. 8. Neither did we eat any mans bread for nought but wrought with labour and travel night and day that we might not be chargeable to any of you He applyeth what he spoke of his own example in general to the particular wherein they were guilty by shewing he did not eat bread or take his ordinary food in meat and drink as Gen. 3. 19. from any man for nought or without money and price payed for it Where he speaks according to the common opinion of earthly minded men who think whatever maintenance is given to Ministers for their Ministerial labours is bestowed upon them for nought though it be not so Mat. 10. 10. Now the Apostle sheweth that even in their sense he took nothing for nought but that he might be able to sustain himself besides his publick preaching which was his proper employment 1 Cor. 1. 17. he wrought in tent-making Act. 18. 3. even to weariness and after he was wearied as the words labour and travel do imply and that both night and day See upon 1 Thes. 2. 9. and he mentioneth a twofold end proposed to himself why he did so work The first is in this verse That he might not be chargeable or burthensome to any of them He meaneth not as if the maintenance of a Minister should be accounted a burthen by the flock but that some miserable wretches among them would have thought it so Besides it is not improbable that a great part though not all Act. 17. 4. of those who had first received the Gospel in that City were of the poorer sort whom he had no will indeed to burthen Besides what is marked upon a parallel place 1 Thes. 2. 9. doct 3 4 5. concerning 1. A necessity lying upon men of dimitting themselves to the meanest of employments before they want a mean of livelyhood 2. The lawfulness of a Ministers using some handy labour in some cases 3. The groundlesness of the Popish tenet about works of supererrogation observe further hence 1. Circumstances of time place company and such like may make an action become exceeding sinful and abstinence from it a necessary duty at some times the practice whereof is in it self indifferent lawful yea and in some cases necessary for all things being considered it was a necessary duty for Paul not to take bread of those Thessalâ—nians without price though the thing in it self be not simply unlawful Otherwise hospitality and giving of meat for nought could not be commanded Titus 1. 8. nor those ancient love-feasts among Christian friends could be commended as we find they are Jude 12. Neither did we eat any mans bread for nought 2. The Lord doth sometimes call his servants to spend and be spent among a people from whom they do receive or can expect but litâ—le of worldly encouragement that thereby they may have an occasion to make their sincerity in the work of the Lord appear both to their own heart and â—he consciences of others who may evidently see their Ministers are not seeking theirs but them 2 Cor. 12. 14. for Paul did not receive so much encouragement worldly as bread to eat among those Thessalonians Neither did we eat any mans bread for nought 3. It pleases the Lord in deepest wisdom sometimes to measure out a very hard lot in things worldly to his dearest servants and to give but little of earth to those who glorifie him most upon earth and upon whom he intends to bestow a more than ordinary measure of glory in Heaven that none may know by those things whether he be worthy of love or hatred Eccles. 9. 1. for even Paul that elect vessel of the Lord is made to work for a livelyhood with labour and travel night and day 4. Though Ministers are not tyed to follow this example of Pauls here recorded in all particulars because of the great inequality betwixt him and them by reason of his super-eminent gifts and his extraordinay assistance which made it less necessary for him to spend so much of his time in reading and preparation for publick duties as ordinary Ministers must do Besides that some reasons peculiar to this Church and to that of Corinth did oblige him so to walk towards them though he did not find himself so obliged towards others who had not the like reasons However I say that therefore other ordinary Ministers are not tyed to follow his example in all particulars yet they are so far to follow it as to endeavour that the Gospel which they Preach may be as little burthensome and chargeable to people as in them lyeth for this was the thing Paul aimed at that we might not be chargeable unto any of you saith he 5. It is a duty incumbent unto the Lords people to maintain their Ministers in a way creditable to the Gospel even when through reason of poverty their so doing would prove burthensome unto them for he saith not that they ought not to have sustained him because of their poverty only he would not eat their bread for nought that he might not be burthensome unto them and v. 9. he asserts his own power and right to have exacted maintenance from them and consequently they were bound to give it Ver. 9. Not because we have not power but to
do not keep intimate and familiar fellowship with him as we might kyth our affection to others who are not under that sentence 1 Thes. 5. 26. and much less do flatter him in his sin and obstinacy but when we do admonish him of his sin and hazard and make him thereby know we love him and in the mean time deny him any other testimony of our affection except what civil or natural bonds do bind us to discharge towards him for Paul having forbidden to converse familiarly with him will have them kyth their brotherly love towards him only by admonishing him but admonish him as a brother Ver. 16. Now the Lord of peace himself give you peace alwayes by all means The Lord be with you all In the second part of the Chapter he concludeth the Epistle which he doth first in this verse by a prayer to God consisting of two petitions first because the censuring of the contumacious presently enjoyned might occasion some troubling of the Churches peace he prayeth that the Lord of peace himself who alone createth and entertaineth peace in his Churches borders Psal. 147. 14. might give them peace that is both a peaceable frame of spirit desireous of peace Job 3. 15. and the blessing of peace or harmonious walking together in Christian society Psal. 29. 11. and this alwayes that is a lasting solid and continuing peace and by all means to wit a peace whereof though God be the only Author yet they were to seek after it by all means lawful and the utmost of their â—ervent endeavours for by praying for it by all means he doth indirectly point at their duty to seek after it by all means Secondly He prayeth that in order to this and to other ends God might be with them all by his gracious presence and sweet influences of his spirit for assisting them with strength direction and courage to go on in the way of their duty against all opposition Rom. 8. 31. Doct. 1. A Minister who would have his preaching blessed with success among a people must be much in prayer to God for his gracious presence and powerful concurrence He must begin with prayer he must end with prayer yea and all along his work he must now and then dart up a fervent desire to God for that end for Paul began this Epistle with prayer chap. 1. 2. he prayed several times in his passing through it chap. 1. 11. and 2. 16. and 3. 5. and now he doth conclude it with prayer Now the Lord of peace himself give you peace alwayes 2. We should labour to give such stiles to God in prayer as are most suitable to our present suit and may furnish us with a ground of confidence that we shall be heard in what we ask for while Paul suiteth for peace from God be calleth him the Lord of peace 3. As there are ofttimes ground of fear lest alienation of minds schismes rents and heart-burnings may possibly follow within a Church upon their impartial exercise of discipline and inflicting of the highest censure So the Lords servants ought not to surcease upon the meer possibility or appearance of such hazard but are to do their duty and deal with God the more earnestly for preventing any feared inconvenience of that kind for Paul projecting that the exercise of discipline might breed some disturbance to the Churches peace doth not bid them desist but prayeâ—h now the Lord of peace himself give you peace alwayes 4. As peace and harmony among Christian societies is with great difficulty attained and preserved and is no less than a singular work of God considering our own averseness from it Rom. 3. 17. and Satans enmity to it Joh. 8. 44. So that peace only is to be regarded whereof the Lord is the bestower and approver a peace that is not prejudicial to truth and holiness Heb. 12. 14. but only curbeth and restraineth our sinful and turbulent humours 2 Cor. 12. 20. for he prayeth for such a peace while he seeketh peace from God and sheweth it cannot be had but from him while he saith the Lord of peace himself give you peace 5. Though peace among Christians be a special work of God see doct 4. and therefore to be sought from him yet our prayers of that kind should be seconded by our own serious endeavours and all lawful means assayed for that end so as that we not only carefully eschew whatever may on our part give cause of renting 1 Cor. 8. 13. but also be not easily provoked when cause of renting is given by others 1 Cor. 13. 5. and that when a rent is made we spare no pains nor stand upon any thing which is properly our own for having it removed Gen. 13. 8 9. and do not weary to follow after peace when it seemeth to fly from us Heb. 12. 14. and all our endeavours have but small appearance of present success 2 Cor. 12. 15. for while he seeketh peace from God by all means he doth indirectly incite them to seek after it by all means 6. The peace and concord which should be sought after among Christians is not an outside agreement only Psal. 55. 21. nor a meer cessation from debate and strife for a time until either party see an offered advantage but a lasting solid and continuing peace and therefore an union in hearts â—nd affections Phil. 2. 2. which being once united are not easily rent asunder 1 Sam. 18. 1. with 19. 2. an union in truth not in errour Isa. 8. 12. so that neither party may have reason to repent their entering it And an union not in a carnal but a spiritual interest even that they may strive together for the faith of the Gospel Phil. 1. 27. for he prayeth the Lord to give them peace alwayes that is a lasting solid peace 7. As the Lords gracious presence with his people in any plentiful measure is annexed to their peaceable frame of spirit and serious endeavours after peace and concord among themselves and as their implacable renting humours do grieve the Lords spirit and provoke him to withdraw from them So sound peace and concord among societies doth much depend upon the Lords gracious presence which where it is doth not a little quiet and put to silence our renting and dividing humours Neither can there be any sound or solid peace but among the people with whom God is for the grant of those two petitions seem here presented as mutually depending upon one another The Lord give you peace alwayes and the Lord be with you all Ver. 17. The salutation of Paul with mine own hand which is the token in every Epistle so I write Before he conclude with his usual farewel wish v. 18. he doth here premit a Preface to it wherein having called the following wish his salutation that is an expression and testimony of his good will and affection he shews he did write it with his own hand and that it was his use so to do at the close
frame and plyableness to good unto which he hath brought it Otherwise if the meanest member of the body or faculty of the soul were left to their own keeping they could not choose but suddenly miscarry for he prayeth that their whole spirit whole soul and whole body may be sanctified and preserved by God and doubtless he prayeth for nothing to them but what the Lord doth ordinarily to the renewed 11. As all belivers shall attain to their full stature in grace even to a perfect man at Christs second coming and be freed from all necessity of any further growing in grace after that So though they will alwayes and to all eternity stand in need to be preserved by God in their glorious state and accordingly shall be preserved by him Joh. 17. 24. yet because they are now while in their present militant state obnoxious to more tentations Eph. 6. 12. and not sufficiently confirmed in good 1 Cor. 10. 12. therefore they stand in more need of preserving garce now than they will then when there shall be no devil nor wicked world to tempt them Rev. 20. 10. 21. v. 27. and nothing of a body of death in themselves to comply with tentations Heb. 12. 23. as there is now for he makes Christs second coming the date how long he would have God to continue in sanctifying and preserving them which is to be understood in the way expressed in the doctrine unto the coming of our Lord Jesus Christ saith he Ver. 24. Faithful is he that calleth you who also will do it He concludeth secondly with a promise wherein he assures them that God will do it to wit what he presently prayed for even sanctifie them wholly and preserve them blameless and that because God is faithful that is alwayes the same and like himself who will certainly perform whatever he hath promised and therefore he would certainly preserve them seeing he had promised so much in effect unto them when he did effectually call them at least to as many of them as he had so called For effectual calling is the first breaking out and open declaration of Gods secret and eternal purpose to preserve and save those whom he calleth Rom. 8. 30. Doct. 1. Our prayers put up to God whether in behalf of our selves or others should be grounded upon some explicite or implicite promise and consequently flow from faith that God will grant what we ask according to the absolute or conditional tenour of the promise for Pauls prayers were grounded upon such a promise and did flow from such confidence even that he would do it as he here expresseth 2. Most absolute and certain promises may not weaken our diligence in prayer for obtaining the thing promised but rather incite us to it Prayer being the mean appointed of God in the conscientious practice whereof he useth to bestow the good things promised Ezek. 36. 37. for Paul did pray for their preservation v. 23. though he certainly knew and accordingly doth promise unto them that God would do it 3. As the Lord doth still continue to call those whom he hath once effectually called by giving them renewed sights of their natural sin and misery 1 Tim. 1. 13. and making them renew their gripes by faith on Jesus Christ the offered remedy 1 Tim. 1. 15. So effectual calling and the powerful drawing of a soul from nature to grace is a speaking pledge of Gods purpose to preserve the soul so called in the state of grace and to make him grow in grace until at last he be without spot and blameless unto the end for the word calleth is in the present time and noteth a continued action and is here given as a pledge of Gods purpose to sanctifie and preserve them he that calleth you who also will do it 4. No man can know and much less draw any comfort from the Lords eternal purpose in election to save him and perfect the work of grace in him until he be once effectually called and become a real convert from sin to holiness yea he makes effectual calling the first speaking evidence of election and that which giveth access to look on the decree of election as a ground of expectation that he will perform the thing decreed and therefore the promise here may be looked upon as conditional and suspended upon this condition if so they were called he that calleth you will also do it 5. There is no less than Gods fidelity impledged to believers for the most certain performance of all Gods gracious promises so that though they be unworthy to whom he should perform what is promised yet his impledged faithfulness and truth of his nature is alwayes of that much worth as his respect unto it will put him upon the performance for Paul sheweth Gods faithfulness is laid in pledge while he saith faithful is he who calleth you who also will do it Ver. 25. Brethren pray for us 26. Greet all the brethren with an holy kiss He concludeth thirdly by recommending some particulars unto their care as first that they would give him and his collegues the help of their prayers v. 25. and secondly that they to wit the Midisters and Church-rulers to whom this and the following direction is given would greet or salute all the brethren or members of their Church in his name in testimony of his hearty affection to them and take occasion hence to manifest and confirm their affection one to another among themselves by giving them a kiss which in those times and places was commonly used in civil salutations as the usual sign and testimony of affection And he giveth this kiss the epithete of holy to shew that it should be sincere and chaste and neither unchaste nor hypocritical v. 26. Besides what is observed upon Eph. 6. v. 19. doct 1 2. and Col. 4. v. 3. doct 1 3. Learn hence 1. The Lord hath so dispensed his gifts and graces unto his people that though he giveth not an equal measure unto all yet to every one somewhat and to the meanest so much as they may be sometimes and in some respects useful unto others who are most eminent that hereby mutual love may be kept among all while none can say unto another I have no need of thee 1 Cor. 12. 21. for Paul supponeth so much and therefore calleth upon them all even the meanest not excepted to help him by their prayers brethren pray for us saith he 2. It conduceth much to make way for success unto a Ministers pains among a people that they know he loveth them otherwise if they doubt of this they are prone to suspect if not to cast at all that cometh from him 2 Cor. 7. 2 3. for therefore the Apostle doth usually close his Epistles by saluting those to whom he writeth in testimony of his affection to them that what he writeth may have the more of weight with them all the brethren saith he 3. A Minister should labour so to entertain love