controul or check doth come from no respect but hatred to them The Lord permitting them so to do that their measure of sinning being the sooner filled up the more unexpected wrath and destruction from the Lord may seise upon them for the Apostle shews that Gods intention in giving way to all their former wickedness was to fill up their sins alway 6. When the former sins of a Person Family or Nation have justly provoked the Lord in his wrath to harden them and give them up judicially to satisfie their own hearts Lusts and to follow without controle from him whatever their Godless profane heart shall suggest to them In such a case they prove remediless and cannot choose but add sin 〈◊〉 sin until the Lord one way or other take some course with them for so was it with the Jews being given over of God they filled up their sin alway untill wrath did come upon them to the uttermost 7. The Lord doth keep a kind of proportion betwixt his wrath and the sins of an impenitent people so that as they go on in sinning and will not be impeded until they come to that height and measure further than which they cannot go So doth the Lord give way to his wrath and makes it pursue them until it destroy consume and make a full and final end of them for thus was it with the Jews they filled up their sin alway and Gods wrath came upon them to the uttermost or to the end 8. The more eminent mercies and favours from God a people or person have lived under and enjoyed the more signal Judgements shall they be surprized with in case of their continued abuse of and ingratitude for such excellent receipts for the Lord in the point of mercy and favour dealt so with the Jews as he did not with any people Psal. 147. 19 20. and because of their ingratitude they are made examples of Gods wrath and Judgement the wrath is come upon them to the uttermost Ver. 17. But we brethren being taken from you for a short time in presence not in heart endeavoured the more abundantly to see your face with great desire In the second part of the Chapter the Apostle in further pursuance of his â—ain scope which is to make them cleave unto thâ— doctrine Preached by him doth relate unto them that solicitous care and most intimate affection he yet had of them and to them and he falleth upon and prosecutes this purpose in a kind of Apologie for his absence from them which he excuseth first from his earnest desire and purpose he had to see them before now And 1. he expresseth the cause of his earnest desire to wit his sudden removal being driven away from them unexpectedly or in the instant of an hour as the words rendred for a short time do well read and is most agreeable to the history Act. 17. 10. which his suddain removal occasioned him no less grief than that of a tender father when bereft of his orphan Children as the word rendred taken from you doth imply whence it came to pass that though his bodily presence was by force and violence taken from them yet he had left his heart and affection with them Next he expresseth his desire and purpose it self to this sense that the greater his grief was for his removal from them his endeavour or resolute fervent purpose to see them as the word implyeth together with his continued and active desire as the word rendred desire doth signifie were so much the more vehement Doct. 1. A tender walker will labour to approve himself though chiefly 2 Tim. 2. 15. yet not only to God by making conscience of every duty but also to man so that he cannot willingly lye under the suspicion of a neglected duty but will labour as he can have access to clear himself of it for Paul conceiving they might have suspected he had sinfully neglected his duty in giving them a visit when he ought and might he doth here clear himself of that neglect for we brethren being taken from you c. 2. The society presence and mutual fellowship of the Lords people among themselves doth prove most sweet and advantageous and especially the presence and fellowship of the flock is most acceptable unto a Pastor whose pains the Lord hath blessed among them for Pauls labours were blessed unto the Thessalonians and therefore his absence from them was so grievous to him and their presence so much desired by him But we being taken from you c. 3. It is therefore no little piece of Satans work and business to mar the comfort of any such fellowship not only by working strife division and prejudice among them while they are together Act. 15. 39. but also by procuring one way or other their scattering into divers places so that they cannot enjoy that mutual fellowship which gladly they would for saith Paul we were taken from you for a short time and this by Satans procurement as the following verse doth shew 4. So great delight hath a Godly Pastor to converse among his flock that even necessitated absence from them occasioned by persecution or other wayes will be grievous to him So was it with Paul whose necessitated removal from the Thessalonians was no less grievous than a Fathers removal from his destitute Orphans as the word implyeth which is rendred being taken from you 5. It is the duty and wisdom of the Lords people to make good use of the company and pains of godly and faithful Ministers seeing unexpectedly in a moment and twinkling of an eye they may be deprived of them for Paul was taken from them for a short time or in a short time the instant of an hour as the word doth read 6. It is no small comfort unto the Lords people under their saddest dissipation and scattering that however they cannot enjoy the bodily presence one of another yet they may be present one with another in heart and affection by minding one anothers case 2 Cor. 7. 3. by being suitably affected with it Heb. 13. 3. and not only praying to God for but also by all lawful means procuring the good one of another Col. 4. 12. for though Paul was taken from them in presence yet not in heart 7. Where desires after good are fervent and such as they ought they will be accompanied with fixed endeavours and purposes to get them accomplished a desire that comes not up the length of an endeavour and purpose is not worthy the name of a praise-worthy desire but of the sluggards raw and coldryf with Prov. 21. 25. for Pauls great desire to see them had endeavours or fixed purposes joyned with it we endeavoured to see your face with great desire 8. True grace and gracious affections of love desire hope hatred c. the more they are opposed they grow the more fervent all contrary opposition being but as Oyle or a little water cast upon a flame which maketh it burn the
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
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 any â—oreseen goodness in us but from the meer good will and goodness of God for therefore doth he call it all the good pleasure of his goodness 7. As God doth not accomplish all the good pleasure oâ— his goodness unto the elect at once but by degrees and measures until it be fully accomplished in glory Matth. 25. 34. So though no endeavours of ours could have any influence on God for moving him to enact such a gracious decree in our favours Rom. 9. 11. yet they may promove the execution of it And especially fervent prayer is a mean appointed by God for furthering this decree to its full accomplishment for the Apostle by praying unto God that he would fulfil all the good pleasure of his goodness doth intimate the usefulness of prayer in order to that end 8. As it is the grace of faith with all its gracious effects which in Gods account doth fit a man for Heaven So faith and all the graces of Gods spirit flowing from it were resolved on by God in that eternal decree of election to be bestowed upon the elect And therefore foreseen faith did no wayes move the Lord to elect any or one more than another for the Apostle condescending upon the mean how they may be accounted and consequently made worthy by God intreateth him to fulfil the work of faith in them and maketh this a piece of Gods good pleasure of his goodness towards them and fulfil the work of faith saith he 9. As the grace of faith admits of degrees and every degree of faith is Gods work So the carrying on of the work of faith especially in suffering times from one degree to another is a task of such difficulty and meeteth with such opposition from men from devils from within a mans self Luke 22. 31 32. that it is not only Gods work but his wonderful work a work which calleth for omnipotent power to the working of it for he prayeth that God may fulfil or carry on by degrees towards perfection the work of faith with power Ver. 12. That the name of our Lord Jesus Christ may be glorified in you and ye in him according to the grace of our God and the Lord Jesus Christ. Here is a third thing in this prayer the end proposed to be brought about by it or by the good things sought after in it to wit that Christs name or himself with all his glorious attributes might be glorified in them that is acknowledged and set forth as praise-worthy and glorious by them both in word and work and that not only in this life but also and mainly in that which is to come see v. 10. and that they might be glorified in him that is the glory put upon him by them might reflect upon themselves again and so the more they glorified him they might the more be glorified by him But lest they might take matter of boasting hence as if their glorifying of Christ did merit glory from him to them he ascribeth all even that glory of theirs which had its rise from their glorifying him not to any merit of theirs but to Gods free grace and favour in Christ. Doct. 1. A Christians great design and chief end which he ought to propose unto himself in all his actions is the glory of God in Christ and that his praise-worthy attributes of mercy love wisdom justice c. as they are glorious in themselves so they may be acknowledged for such by us and by others also so far as in us lyeth for the great end of Pauls prayers and that which he would have them propose to themselves in all their actions is that the name of the Lord Jesus may be glorified in them 2. As the more we set our selves to glorifie Christ the more of glory will thereby accrease unto our selves So we are neither to expect that Christ will glorifie us but in and by our glorifying him nor yet to account that any true glory or credit to us but what resulteth from our putting of glory one way or other upon him for he maketh Christs glorifying us the result of our glorifying him That the name of our Lord Jesus may be glorified in you and ye in him 3. Grace is the only way to glory and the glorifying of Christ in us and of us in him is the necessary result of Christs carrying on the work of grace in us according to the good pleasure of his goodness towards perfection And whatever we be otherwayes if this be wanting we are dishonourable to Christ and acquire nothing but shame and disgrace unto our selves for he maketh Gods fulfilling the good pleasure of his goodness in the work of faith the mean both of Christs glory and theirs That the name of the Lord Jesus may be glorified c. 4. That any thing in us doth glorifie Christ or that any glory doth accrease unto us by our glorifying him is not to be imputed to the worth or merit of our works in the best whereof if the Lord should straitly mark iniquity there would be found matter of dishonour unto God and of shame unto our selves Isa. 64. 6. but it floweth wholly from Gods free grace and favour which covereth the imperfection of our work Eph. 4. 32. and accepteth of what is right in it as service to himself Eph. 1. 6. For so much doth he teach while he saith according to the grace of our God 5. That Jesus Christ is true God appeareth from this that not only the title of true God may be looked upon here as ascribed unto him see Joh. 5. 20. but also that from his grace and favour all our glory here and hereafter doth flow and that he is the absolute Lord and dispenser of it according to the grace of our God and the Lord Jesus Christ. CHAP. II. IN the first part of this Chapter the Apostle doth exhort them to guard against a fabulous errour which did spread among them concerning Christs second coming as if it had been to fall out in that present age which exhortation is first seriously and at large propounded v. 1 2. next briefly repeated v. 3. In the second part he doth refute the forementioned errour and foretelleth a general apostasie under the Antichrist Which prophesie consists of six branches In the first he foretelleth that the Antichrist shall be revealed and bring this apostasie to an head v 3 In the next the Antichrist is described 1. From his nature 2. From two of his titles v. 3. Thirdly from two of his properties his opposition to Christ and arrogance both in relation to lawful Magistrates and to God himself and Fourthly from the greatness of his power and the place where he shall exercise it he shall sit in the Temple of God v. 4. which doctrine he sheweth was no new invention of his own v. 5. In the third branch of the Prophesie he sheweth that Antichrist was not yet revealed because of a stop and impediment in the
A BRIEF EXPOSITION OF THE FIRST and SECOND EPISTLES OF PAUL TO THE THESSALONIANS By the Reverend and Learned M r. James Fergusson Late Minister of the Gospel at Kilwinning Joh. 5. 33. Search the Scriptures for in them ye think ye have Eternal Life and they are they which testifie of me London Printed by R. W. for Ralph Smith at the Sign of the Bible in the Piazza of the Royal Exchange in Cornhil 1674. To the Reader Christian Reader VVHen the design of giving the Sense and Use of the Scriptures so briefly as might be was set on foot by some who looked upon it as very useful for the present and succeeding Generations the Reverend Author of this piece was prevailed with to take a share in that undertaking from whom much service of that kind considering his abilities and indefatigableness in his studies might have been expected if as himself elsewhere intimateth his papers upon some Books of Scripture had not been destroyed by a sad accident in the times of our calamity and trouble Notwithstanding which discouragement he fell to work again and did go through the Epistles to the Galatians Ephesians Philippians and Colossians his Expositions upon which were published in his own life-time and left this Exposition upon both the Epistles to the Thessalonians ready to be transcribed for the Press some time before his Death I shall not here insist to give any full character of this Reverend person who having served his own Generation by the Will of God is now fallen asleep and doth rest from his labours and who being dead yet speaketh by the savory effects of his Faith Love and Patience expressed in his personal walk and Ministerial administrations besides what his publick writings do declare concerning him His Piety Learning Prudence and moderation and that in very contentious and distracting times were not only well known and much esteemed an the Congregation where he served and the Province wherein he lived but did render him very famous throughout this national Church Such as conversed with him in ordinary and were acquainted with his studies did discern more of his spirit and abilities than himself was willing to make shew of and were convinced that beside his abilities for explicating and applying of the Scriptures in this more plain and compendious way and for enlarging and pressing of Scripture truths with solidity and seriousness in his ordinary Preaching he was a man of a deep reach and well fitted for giving of advice in perplexed and intricate cases whereof not a few did occur in his time and withall well furnished for discussing of Controversies and stopping of the mouths of gainsayers whereof he gave an ample proof when in publick Preaching he did solidly and perspicuously examine and refute those errors which of late did infest this Church and Island But forbearing to write Elogies of him whose true worth did set him far above the commendation of such a one as I am all that I need to say at this time is That as I doubt not thy acquaintance with what of his is already published will sufficiently commend unto thee what further of that kind hath flowed from his Pen So I dare assure thee upon unquestionable evidence that this piece is genuine and the work of Mr. Fergusson The Copy made use of at the Press being transcribed from the Original written with his own hand and revised by two of his Brethren in these parts from one of whom I received it that I might also read it over before it went to the Press And though I be otherwise crouded with abundance of work in my present service yet I have taken some time to peruse it to my own very great satisfaction It remains therefore Christian Reader that thou study how to improve this advantage which among others is by the good providence of God put into thy hand lest in a time wherein many means of knowledge do abound the increase of ignorance Atheism and Popery prove a sad plague and snare and the abuse of Light provoke God to send darkness wherein no man can walk From which that thou may be delivered is the Prayer of Thy Servant in the Work of the Gospel George Hutcheson A BRIEF EXPOSITION OF THE FIRST EPISTLE of PAUL TO THE THESSALONIANS The ARGUMENT PAul having planted a Church at Thessalonica the chief City of all Macedonia Acts 17. 1 c. he was driven from thence as far as Athens by the violence of the unbelieving Jews Acts 17. ver 5 to 15. And having heard what sad things this Church did suffer from those unbelieving Jews and also from Pagans Chap. 2. vers 15. he sent Timotheus to them to establish and comfort them Chap. 3. 2. upon whose return together with the glad tidings brought by him of their constancy in the doctrine of Christ Paul doth write this Epistle unto them Chap. 3. 6 7. His scope wherein is partly by a relation of their Conversion to and constancy in the Faith of his own ministerial carriage when he was among them and of the solicitous care he yet had of them notwithstanding of his absence from them to engage them yet further to constancy and perseverance in the doctrine received for the time to come Which he laboureth to effectuate in the first principal part of this Epistle Chap. 1. 2 3. And partly to incite them unto several duties of an holy life which he doth endeavour in the second part of this Epistle Chap. 4. and to vers 23. of Chap. 5. having at the close of Chap. 4. from Vers. 14. occasionally intermixed a doctrinal truth concerning the state of believers after Death and Christs coming to Judgement And lastly he concludes the Epistle by praying for them and commending some things unto their care from Vers. 23. of Chap. 5. to the end CHAP. I. THE first part of this Chapter contains the inscription of the Epistle Ver. 1. In the second part he propounds and prosecutes a strong motive to perseverance and constancy to wit the esteem he had of their gracious receits from God to Ver. 8. and the general fame thereof in all the Churches to the end And more particularly he doth first make entry to this purpose by giving thanks to God for them Ver. 2. And next he prosecutes it by giving reasons for his thanksgiving 1. The cardinal graces of Faith Love and Hope which he observed in them Ver. 3. 2. The knowledge he had of their Election Ver. 4. 3. That the Gospel was Preached by him and his associates in Life and power among them Ver. 5. 4. The excellent fruits of the Gospel Preached in malling them conform to Christ and his servants Ver. 6. which he amplifieth first from this that they became ensamples for imitation unto their nearest neighbours Ver. 7 8 Next from the general report and fame of their graces which had spread it self far and near Ver. 8. which he maketh appear from this that forraign Churches did give him
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
their graces produceth this effect in him We give thanks â— remembring without â—â—asing 3. A real believer may look upon the gracious receipts of others as matter of his thanksgiving unto God in so far as their receipts do not only commend the giver Eph. 1. 3. but are profitable unto us as a Copy to imitate see vers 7. as a ground of incouragement to expect the like from God to our selves 1 Tim. 1. 16. and several other waies For Paul gives thanks to God for their receipts Remembring without ceasing 4. The life of a Christian is not a liâ—e of idleness not a life of ease nor yet a life outwardly prospâ—râ—us and free from the cross his Faith must have work his Love must have labour and his Hope must â—e attended with patience under the Cross See more in the Exposition 5. As inward grace in the heart where it is lively cannot be hid but must of necessity kyth in its effects and fruits without so it is not grace in the naked habit but grace in exercise which can yield comfort or incouragement unto the man himself or matter of thankfulness unto God from others For it was the work of Faith the labour of Love and patience of Hope for which Paul giveth thanks to God and from which he doth both incourage and incite them to constancy 6. Though only God and a mans own conscience can pass a certain and infallible judgement upon his inward sincerity of heart in the exercise of Christian vertues Rom. 14. 4. yet so much of a mans sincerity may kyth to gracious discerners in his outward conversation and carriage as will afford sufficient ground to pass a charitable judgement upon him as one who dischargeth his duty sincerely and in the sight of God For though Paul knew not their hearts yet he doth charitably judge they were sincere in what they did while he saith your work of Faith labour of Love in the sight of God 7. Then may we charitably judge that a mans external actions are done in sincerity and flow from an inward root of grace in the heart when for any thing appeareth he doth labour to make conscience of all those external duties wherein the exercise of any Christian grace doth consist and neglecteth none when God doth call him to it For Paul from their performing not only the work of Faith but also the labour of Love and the patience of Hâ—pe doth judge in charity they had the inward habits of those graces and did what they did sincerely and in the sight of God 8. The Believers laying claim unto and maintaining of an interest in God as his by Covenant gives much enlargement of heart unto him to exercise his graces and to carry himself sincerely and as in Gods sight in all his actions It is our distance from God our way-giving unto misbelief first to question and then to deny an interest in God as ours which marr the exercise of grace the word of Faith c. and in progress of time doth make us not only do less but also more unsound and less straight in what we do For he maketh their work of Faith in the sight of God to be accompanied with and carried on by this that God was looked upon as their Father In the sight of God and our Father Ver. 4. Knowing brethren beloved your election of God Here is a second reason of their thanksgiving to God which he doth usher in by two sweet stiles he giveth unto them to wit of Brethren to him and beloved of God as the words may well be read see 2 Thes. 2. 13. And the reason is the knowledge which Paul with his Associates had of their Election to grace and glory from all eternity by God as Election is taken Eph. 1. 4. where see in the Exposition and Doct. 1 2 3. and it seemeth Election must be taken in that sense here as appears from a parallel place 2 Thes. 2. 13. and not for their effectual calling though the word be so taken elsewhere Joh. 15. 19. Now Paul is said to know their Election if we mean the Election of this or that man in particular not according to an infallible judgement of certainty for so none without special revelation can know the Election of others no more than he can infallibly know the secret motions of their heart which alone do infallibly discriminate the hypocrite from the man who is truly regenerate 1 Joh. 3. 14. and consequently are the only infallible evidences of a mans Election and therefore he knew their Election according to that judgement which is over-ruled with charity and grounded upon such evidences as are most probable though not infallible such are the external acts of Piety further than which no man can infallibly see into another seeing only God searcheth the heart Rev. 2. 23. Although if we conceive as it safely may be conceived that the Apostle doth mean here of the election not of this or that man in particular but of the whole Church indefinitely and in common then the knowledge he had of their Election was most infallible and certain to wit that not only he knew nothing as it seemeth in the contrary to the Election of any of them in particular and had positive probable evidences that many of them were elected but also though he could not take upon him infallibly to condescend upon particular persons yet he did know assuredly that some among them were elected seeing God sendeth his Word in power as he had sent it to those Thessalonians ver 5. unto no people no not to the worst but where some do appertain to his Election of grace Isa. 6. 13. with 9. and from those some being the better part Paul as usually elsewhere Rom. 1. 7. doth denominate the whole Doct. 1. The work of saving grace in the heart manifesting it self in a mans external actions is an undoubted mark of his eternal Election so that according to the evidence whether infallible or conjectural only that we have of the former we may and ought to be the more or less perswaded of the latter Thus Paul because he had promising evidence that those saving graces of Faith Love and Hope were in them Ver. 3. he doth in this Verse from charity judge that they were elected Knowing your Election 2. Then is the Faith and knowledg of our Election solid and of the right stamp when it doth not make us secure lazie or to loose the reins to profanity and vice but stirs us â—p to greater diligence in keeping the ground we have already gained and in advancing forward for gaining more For the Apostle's scope in the telling them of their Election is thereby to excite them unto constancy in the doctrine received 3. The Faith and knowledge of our Election and that God hath singled us out from others to bestow upon us Eternal Life may sweeten the saddest of outward dispensations and make us raise a song of praise to God
by his Ministry for what is our hope or joy or crown of rejoycing are not even ye 3. Though unregenerate men be sometimes made use of by God as Ministers for converting of sinners Mat. 7. 22. who already have their reward because they do all they do to be seen of men Matth. 6. 2. yet when a Minister hath first made sure his own right to Heaven through the blood of Christ he may expect that the more his labours have been blessed of God for converting souls he shall have the more of joy and glory at Christs second coming for Paul affirmeth that they as being converted by his Ministry should bring some accession to his joy and rejoycing then while he saith are not even ye in the presence of our Lord Jesus Christ at his coming 4. As a Minister may sometimes lawfully commend the good he seeth in people so he should beware lest he so commend them as to flatter them or cry them up as singular and above others who are equally deserving for the Apostle in commending them as those by whom he should have matter of joy saith are not even ye the word may read are not also ye to wit as other Churches so that he doth not make them singular 5. It is the presence of Christ a sight of him and of interest in him by faith or sense which maketh the presence of our graces or of any good done by us to afford us matter of comfort joy or boasting seeing it is he alone in whom the imperfection of our good are covered 1 Cor. 1. 30. and by whom that wrath and curse which would have spoiled our mirth eternally is quite removed Gal. 6. 13. for he implyeth it would be Christs presence which should make them his joy and crown while he saith are not even ye in the presence of our Lord Jesus Christ at his second coming 6. Though the Lord Christ doth manifest himself in some measure unto his own while they are here on earth Joh. 14. 23. yet the full and through discovery of him is reserved until his second coming we see him now but through a glass but then face to face with such a sight as shall make us throughly like him 1 Joh. 3. 2. even our vile bodies shall be transformed by him and made like his own most glorious body Phil. 3. 21. for he conjoyneth Christs presence and his second coming because his presence shall shine most brightly then are not even ye in the presence of our Lord Jesus Christ at his second coming Ver. 20. For ye are our glory and joy He repeats with an asseveration what he presently shewed they would serve for unto him at Christs second coming and this to declare both the certainty of the thing in it self and the perswasion which he had of it while he saith for or truly as the word is sometime rendred ye are our glory and joy Hence Learn our faith and hope of interest in glory when it is attained and especially when it is accompanyed with some foretastings of the sweetness of it should be not only once but frequently reacted and avowed hereby to assure our hearts the more that our faith is real and no delusion and consequently to fit us for rejecting all contrary tentations when we shall be assaulted with them afterwards for Paul doth again rejoycingly repeat the confidence he had of joy and glory at Christ second coming while he saith Truly ye are our glory and joy CHAP. III. IN the first part of this Chapter he doth further excuse his long absence from that signal evidence of his affection v. 1. in sending Timotheus to confirm and comfort them v. 2. and having taken occasion hence to speak somewhat for their establishment against fainting under affliction because affliction is the common lot of the Godly v. 3. and he had forewarned them of all which had yet come v. 4. he repeateth what he spoke of his sending Timotheus to prevent their defection v. 5. In the second part of the Chapter he doth further conyince them of his ardent affection towards them by shewing what good tydings Timotheus had returned from them v. 6. and what effects they had produced in him as comfort v. 7 8. great joy v. 9. with assiduous and earnest prayer to God on their behalf v. 10. In the third part of the Chapter he breaks forth in a fervent prayer to God for them seeking 1. A successful journey toward them v. 11. 2. Growth and increase in the grace of love v. 12. 3. Establishment in holiness with the pacifying of their hearts and consciences v. 13. Ver. 1. WHerefore when we could no longer forbear we thought it good to be left at Athens alone The Apostle being yet further to excuse his long absence from them and joyntly therewith to express that solicitous care which he had of them by his sending Timotheus unto them he doth first in this verse express the cause inwardly moving him to send him to wit his fervent affection towards them which was such that when he could not longer forbear or as the word signifieth endure and suffer to wit the heavy weight of his earnest desire to see them and of his perplexing fear concerning them he thought good or as the word doth signifie had an unexpressible affection rather to be left alone in the midst of all his tribulations at Athens whither he was driven out of Berea by the fury of the Jews Act. 17. 15. than that they should be longer destitute of one to supply his absence among them in their great need and hazard whereby he did prefer their good in a manner to his own Doct. 1. Though the hypocritical desires of wicked men after good are easily quenched at the first appearance of real or apprehended difficulties Prov. 26. 13. yet the sincere desires of the Godly are not so but the more they are opposed they are the more inflamed and prove the more vehement for Pauls sincere desire to see the Thessalonians grew so vehement that he could not longer bear or endure the weight of it and that because it was opposed chap. 2. v. 18. as it appears by the illative particle wherefore wherefore when we could not longer forbear 2. There can be no more pressing weight upon an holy heart than strong convictions of a duty necessary to be gone about by him for the Churches good and the Lords seeming to stand in his way and to keep him up from the performance of it This is such a weight that though the tender Christian may stand under it for a time yet what through fear of some controversie which the Lord by crossing him may be pursuing against him Numb 20. 12. with Deut. 3. 25 26. and what through grief for Gods dishonour and the Churches hurt by reason that the duty lyeth undone 1 Cor. 4. 18 19. it proveth almost insupportable at length And where it is thus it argueth a tender frame of heart for Paul being
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
holding forth the beauty of holiness and pressing by the strongest of reasons the practice of it upon peoples Consciences there will be alwayes some so far from yielding obedience that the more they are pressed to duty they will be the more averse from it and in the end prove profane mockers and despisers of all which can be said to that purpose for Paul after all his exhortations and reasons supponeth there would be some such despisers while he sets himself against them he therefore that despiseth 2. Though such prophane despisers of exhortations to duty and of threatnings denounced in case of neglect of duty do please themselves with vain thoughts that the Minister a despicable man is only their party whose pleasure they do not regard whose displeasure they do not fear Jer. 18. 18. yet herein they are hugely mistaken the great God is their party he it is whom they despise and who will reckon with them as setters at nought of him for so saith Paul he therefore that despiseth despiseth not man but God 3. So much are faithful Ministers owned of God in the discharge of their trust that what respect or disrespect is put upon them or the message which they carry it is reckoned by him as put upon himself and that because they are Ambassadours in his stead 2 Cor. 5. 20. he that despiseth despiseth not man but God saith he 4. The great reason for which a peoples carriage towards the message and person of their faithful Ministers reflecteth upon God himself is that they in discharge of their trust do represent him and all their regular actings are owned by him as his own for from what he spoke v. 7. that the act of sent Ministers in calling sinners by the Ministry of the Gospel 2 Cor. 11. 2. is owned by God himself as his deed he inferreth here that therefore he that despiseth despiseth not man but God 5. Though faithful Ministers are men and therefore both may and must be affected with injuries and affronts put upon them by profane Atheists while they set at nought their person and reject their message Jer. 20. 2. 18. yet the dishonour done thereby to God doth bear so much bulk in their minds as if any disgrace put upon themselves being compared with that were not to be regarded and not so much as once to be named for though profane mockers despise the Ministers yet so little is that comparatively valued by Paul that he saith he that despiseth despiseth not man but God 6. Though the contempt and disgrace cast even upon ordinary Ministers by slighting their message redoundeth to God for the reasons given doct 3 4. yet this did hold chiefly in the Apostles and other penmen of holy Scripture who were infallibly assisted in what they wrote 2 Pet. 1. 21. and in ordinary Ministers but in so far as they follow their steps and deliver nothing to the Lords people for truth but what they have warrant for in the written Word of God for the reason here given is peculiar to the Apostles and other extraordinary office-bearerâ— who only had the holy Spirit to guide them infallibly who hath also given unto us his holy Spirit saith he Ver. 9. But as touching brotherly love ye need not that I write unto you for ye your selves are taught of God to love one another 10 And indeed ye do it towards all the brethren which are in all Macedonia but we beseech you brethren that ye increase more and more He doth here press a third branch of sanctification called brotherly love which is that singular and as it were native and therefore called brotherly love and affection testified by action which ought to be and in some measure is 1 Joh. 5. 1. in Gods Children mutually and one to another for the reality or appearance of Gods grace in them Psal. 119. 63. And he presseth the exercise of this grace first by commending them for their progress herein already which was such that they had not so great need to have it pressed upon them as others for that the words must be understood not simply and absolutely as they sound but comparatively as other Scriptural expressions of the like kind Joh. 9. 41. 1 Cor. 1. 17. appears from his pressing this same duty on them v. 10. which he would not have done if there had been no need at all for it Secondly By giving a reason why it was not needful for him to write much to this purpose because they were taught of God to love one another that is their hearts were powerfully inclined to the actual exercise of this grace by the efficacious working of Gods Spirit not without but accompanying the outward Ministry of the word Act. 16. 14. for so is Gods teaching explained in opposition to mans Jer. 31. 33. This is contained v. 9. Thirdly by further commending them while he proveth they were so taught of God from the effect of his teaching their real practice and exercise of this grace towards all the Christians here called brethren in the Region of Macedonia wherein Thessalonica was the chief City And fourthly by exhorting them expresly notwithstanding their former progress not only to persevere but also to abound more and more in the exercise of that grace From v. 9. Learn 1. where sanctifying grace is wrought in the heart by God there will not only be an abstaining from wrong hurt and injury to our Neighbour but there must and will be also an inward propension seconded with real endeavours to do him good and help him forward both in his bodily Lev. 35. 25. and spiritual estate 1 Thes. 5. 11. for the Apostle having pressed abstinence from doing wrong to our neighbour v. 6. as one branch of that sanctification mentioned v. 3. he doth here enjoyn the exercise of brotherly love as another branch of the same grace But as touching brotherly love c. 2. It is a singular piece of Ministerial prudence seasonably to commend what good they observe in the Lords people and so to commend it as that thereby they be not rendred proud or secure but strongly incited to make further progress in that good which they already have and people ought to improve what countenance or commendation they receive from their faithful Pastors for the same end otherwise it becomes their snare Matth. 16. 17. compared with 22. for Paul doth here commend the progress they had already made in the exercise of brotherly love of purpose to incite them to further progress As touching brotherly love ye need not that I write unto you saith he 3. So apt are the best to be discouraged in good Heb. 12. 12. and so much doth the known good opinion concerning some in the minds of others especially of their faithful Pastors 2 Cor. 8. 24. prevail with them for their incitement to do better Act. 26. 27 28. that as Ministers ought not to flatter any in an evil 1 Thes. 2. 5. so they should not rashly
within the compass of his duty So that he condemneth not a charitable minding of the affairs of others when we are called to it Phil. 2. 4. but only a restless intermedling with such things as concern us not 2. That he work with his own hands whereby he enjoyneth industry and painfulness in our callings and what he speaketh of the hands must be taken figuratively for any member of the body or faculty of the mind which men make chief use of in any lawful calling which last piece of the duty chiefly is enforced first from his own Apostolick authority who had so enjoyned when he was with them See 2 Thes. 3. 16. Doct. 1. There is not any one thing more inconsistent with the grace of brotherly love and with the exercise of that grace than a turbulent spirit who must have some medling hand in every thing wherein he is concerned least and doth sinfully neglect those other things wherein by vertue of his station he is concerned most for so much is implyed while the Apostle presseth the exercise of a quiet spirit in opposition to that turbulent medling humour immediately after brotherly love as an help unto it And that ye study to be quiet saith he 2. As a mans greatest honour doth stand in the exercise of Christian vertues and more especially in a Christian peaceable and sober deportment flowing from a meek and quiet spirit which is a choice piece of that ornament wherewith Christians should be adorned 1 Pet. 3. 4. So this calm and peaceable frame of a quiet spirit will be found not easily nor without the ut-most of our serious endeavours attainable if we consider not only how great an enemy Satan iâ— to this as to all other graces Ephes. 4. 26 27. but also how corruptly all men are by nature principled to think this truly Christian honour but their shame and a living and dying in obscurity and disgrace Judg. 9. 1 2. and that those are only honourable who by winding themselves into all businesses are admired or feared or depended upon by all 1 Sam. 15. 1 2 3 4 5. for as it was said in the exposition the word rendred study signifieth to contend with such eagerness as ambitious men do for honour which implyeth both that this quiet frame of spirit should be looked upon as our honour and not attainable if not eagerly sought after And that ye study to be quiet saith he 3. This Christian frame of a meek and quiet spirit with a calm and peaceable deportment flowing from it is a far other thing than a love to live in sluggish ease and to eschew even the necessary trouble which God doth sometimes call us to encounter in the way of duty for such a base desire of sluggish ease is here opposed to it while he prescribeth as an help for attaining this quiet frame of spirit that we do our own business and work with our own hands 4. As those polypragmatick spirits and busie-bodies who do importunately ingyre themselves upon the affairs of others and can suffer nothing neither of publick or private concernment to pass them except they intermeddle with it either as umpires or parties or as some one way or other concerned in it As those I say do create much trouble and strife both to themselves and others So a choice preservative of peace and quietness in publick societies and in mens own spirits is that every man being content with the station wherein he is set 1 Cor. 7. 20 21. do busie himself with those things only to which he is called by God as knowing that the best things done with best intention if without a calling to them are displeasing to the Lord 2 Sam. 6. 7. for Paul doth teach both those while he enjoyneth as a help for attaining this quiet and peaceable frame of spirit that every man meddle with those things and those only which come within the compass of his duty And to do your own business saith he 5. As most busie medlers with the affairs of others are usually greatest neglectets of their own So lazie idleness and sloath in those things of a mans own concernment do usually drive him to straits and from that to employ his wits how he may one way or other prey upon other mens estates for his own subsistence and thereby disturb both his own peace and the peace of others for while he enjoyneth diligence and industry in a mans own calling as an help to attain this quiet and peaceable frame of spirit he implyeth that contrary sloth doth usually drive men to busie medling and to disturb both themselves and others And to work with your own hands saith he 6. As the Lord alloweth none to live idle but will have all to employ the wit and strength which he hath given them in some one lawful calling or other wherein they may promote the good either of Church Family or Common-wealth Eph. 4. 28. So painfulness and industry in our own callings is a singular help to stop our ears from being taken with the alluring sound of many inchanting tentations and of those in particular which would allure us to meddle with the affairs of others to their prejudice and to employ our wit in raising stirs and divisions among Societies for our own advantage we should find so much of work what from one thing what from another at home as should make us loath to go abroad except when we are called and pressed to it for as an help to attain a quiet and peaceable fame of spirit he enjoyneth every one to work with their own hands 7. It is the duty of Ministers to press upon people not only the practice of Religious duties but also diligence and painfulness in the duties of every mans particular calling And so to press the former as under a pretext of zeal and diligence in those he do not make way for or connive at negligence in the latter for Paul doth so not only here but also shews he had done it formerly Work with your own hands as we commanded you saith he 8. The word Preached doth not presently evanish when spoken by Ministers but stands as a constant rule for all time coming though never so long after binding the consciences of those who heard it to walk by it as they would not be judged for their disobedience to it And therefore the word when Preached should be carefully laid up in the hearts of hearers for that end for Paul sheweth that the word which he had preached to them when he was with them was binding to them yet As I commanded you saith he Ver. 12. That ye may walk honestly toward them that are without and that ye may have lack of nothing Here are other two arguments for pressing industry and painfulness in their calling first hereby they should walk honestly and in a seemly decency in the eyes of those who were without or of unconverted Pagans so called 1 Cor. 5. 12. as being without
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
they had grown exceedingly and gone far beyond what themselves then were as appears from 1 Thes. 1. 3. where he only mentioneth their graces simply without any commendation to them for their growth but now he shews their faith had grown exceedingly And therefore is it that he gives thanks to God for them here and glorieth of them before the Churches v. 4. even because saith he your faith groweth exceedingly and your charity aboundeth 9. As the saving graces of faith and love admit of degrees and do not come to their height and perfection at the first So they increase and decrease grow and fade together in so far as faith being the cause of love Gal. 5 6. and love an evidence of faith 1 Joh. 3. 14. the vigor and decay of the one cannot choose but have some answerable influence upon the other for Paul sheweth they both did grow proportionably and together your faith saith he groweth exceedingly and your charity aboundeth 10. It is a sweet ingredient for comfort and encouragement to an afflicted suffering Church when Satan prevaileth not to make a wedge of their afflicted case or of any other thing to rent them asunder neither in opinion affection or practice but the more they are heated and persecuted by men the more do they cleave in love and affection flowing from faith one to another And it must of necessity prove a most uncomfortable addition to all their sufferings when it is otherwayes for Paul doth mention their abounding in love towards each other flowing from faith as that which might and doubtless did sweeten all their sufferings and yield them matter of comfort under them because saith he your faith and charity towards each other aboundeth 11. Our Judgement of the inward gracious estate of others ought to be swayed and ruled with charity which though it be not blind in passing judgement contrary to seen and pregnant evidences Titus 3. 16. yet it is not too suspicious where there is not clear ground 1 Cor. 13 5. and hopeth the best in things which are uncertain 1 Cor. 13 .7 for so did Paul being now at a distance from them and being informed of their estate by the favourable reports of those who came from them he doth without any further anxious enquiry judge of them all and every one of them without exception of any as truly gracious and abounding in charity towards all which he could not have done except he had in charity construed some known escapes among them to the better The charity of every one of you all towards each other aboundeth saith he Ver. 4. So that we our selves glory in you in the Churches of God for your patience and faith in all your persecutions and tribulations that ye endure Here is the second thing whereby his high esteem of them was testified which followed upon their forementioned abundant growth It weighed so with him that he himself a man of a sober discerning spirit far from flattery was constrained to glory of them that is to speak with a kind of holy boasting as the word taken in a good sense doth signifie to the recommendation of the grace of God wrought in them by Gods blessing upon his Ministry and to propound them to those other Churches of God among whom he gloried of them for a pattern to be imitated by them So that his gloriation and boasting was not in the flesh or in men which is forbidden Phil. 3. 3. 1 Cor. 3. 21. but in the Lord for it was not for things carnal but spiritual to wit their faith and patience the praise whereof he hath first ascribed unto God v. 3. and though some commendation did hereby accrease unto himself as to the Lords instrument for good to them 1 Cor. 9. 1. yet his great design herein is not to hunt after applause unto himself Gal. 1. 10. but to commend the Lord who had wrought by him 1 Cor. 15. 10. and to excite others to the imitation of those praise-worthy graces which were eminent in this Church 2 Cor. 8. v. 1 2 3. with 8. Now the matter of his boasting was as he himself doth next express first their patience or praise-worthy perseverance under the yoak of duty with the endurance of the cross for the word in the original implyeth both perseverance and endurance Next their faith or the exercise of that grace in all its branches under greatest difficulties both which graces are commended from the great opposition by which they were assaulted in their exercise what from multiplyed persecutions that is afflictions from men for righteousness sake Matth. 5. 10. and what from multiplyed tribulations that is any affliction whatsoever whether immediately or mediately from God all which they did with patience and confidence endure the word signifieth willingly to endure and suffer Matth. 17. 17. 1 Cor. 4. 12. Doct. 1. Though Christians should not be proud of any applause or esteem they have nor seek to have their graces made known for gaining esteem to themselves except it be in subserviency to the praise of God see upon Gal. 6. v. 4. doct 5. yet they ought to look upon it as an encouraging mercy when their name is savoury for good and their graces made known among the Lords people in so far as they themselves are thereby ingaged to walk answerably to their name 2 Cor. 9. 2. with 4. and are in better capacity to do good in their station unto those with whom their name is pretious 2 Cor. 8. 18 19. and God doth thereby get the more of praise for his goodness to them from many 2 Cor. 1. 11. and others also are incited to glorifie God by their example Matth. 5. 16. For in order to their encouragement and comfort he shews that their graces were made known by him to other Churches and they esteemed of for them accordingly while he saith So that we our selves glory in you in the Churches of God 2. Though we ought to endeavour so far as is possible to have our names savoury for good unto all 1 Pet. 2. 12. yet those among men unto whom we should study to approve our selves most and to carry a deserved commendation from are the sober and judicious Godly who hate dissimulation and flattery And whatever be our esteem with or commendation from fawning flatterers or the weak unsolid though otherwise pious discerners it can afford but small encouragement and comfort if those others have bad thoughts of us or stand by as neutrals for the encouragement propounded to them doth stand in this that Paul and his associates who were more eminently gracious did think so well of them So that we our selves glory in you saith he 3. A Ministers boasting and gloriation as to his flock and charge should not be in their multitude riches greatness or civilities towards himself nor yet simply in their high esteem of him for his abilities and graces but in the success of his pains among them and in the saving
as the very truth of God with a firm assent and without all contrary doubt so that some of them being given over to the power of delusion will choose to dye for it at least to suffer loss of goods before they recede from it Even as it is here foretold of Antichrists followers that God shall send them strong delusion that they should believe a lye Eleventhly Many of the Popes deluded followers have their consciences so seared that they rest their souls upon the faith of Popish errours draw a kind of comfort and satisfaction from them and have an infinite delight in the most â—ond and foolish of all their superstitious performances as thinking they thereby do God good service Even as it is here foretold of Antichrists followers that they should have pleasure in unrighteousness or erroneous and unrighteous doctrine And now to shut up this second part of the Chapter I may confidently resume the former assertion as a clear conclusion from what is already said that seeing all the characters of the man of sin here described are verified in the Pope of Rome ever since he usurped the fulness of power in all causes both humane and Divine which he hath now for a longâ—time exercised therefore he hath been and yet is that man of sin that child of perdition and the very Antichrist who is here described Ver. 13. But we are bound to give thanks alway to God for you brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the spirit and belief of the truth The Apostle in the third part of the Chapter doth comfort and confirm those believing Thessalonians and in them all sincere believers through all Ages against the terrour of the forementioned dreadful Prophecy and this three wayes The first which is propounded by way of thanksgiving to God see chap. 1. 3. is the certainty of their salvation grounded upon Gods decree of their election whereby he had chosen them passing by others as the word implyeth to the enjoying of salvation or perfect blessedness in Heaven 1 Pet. 1. 2 4. which decree of election is described from several things which do all of them conduce to their confirmation and establishment 1. From the cause moving God to it implyed in the word beloved It was nothing without himself see upon Eph. 1. 4. doct 7. but his love to them which made him choose them 2. From its antiquity It was from the beginning or from eternity as he explains himself Eph. 1. 4. 3. From the means through which it is brought to execution first sanctification wrought in them by the spirit of God mentioned before faith though it be a fruit of faith Act. 15. 9. because it doth first appear to us James 2 18. See what this sanctification is upon 1 Thes. 4. 3 2. Belief and faith see what this grace is 1 Thes. 1. v. 3. called belief of the truth because it hath respect unto and relyeth upon the truth chiefly of the Gospel Mark 1. 15. in which Christ is offered 1 Tim. 3. 16. Doct. 1. As the truly Godly beloved of God do most suspect their own strength and are most afraid of their own weakness upon hearing of approaching tryals when the unrenewed fool rageth and is confident Prov. 14. 16. So it is the duty of Christs Ministers to provide the Lords people with suitable and seasonable grounds of consolation from the word of truth to underprop them lest their suspicions and fears do end in heartless fainting and discouragement for Paul foreseeing that the Godly would be most afraid at the terrour of the former Prophecy doth set himself to comfort and confirm them But we are bound c. 2. It is the duty of those who have obtained mercy from the Lord so to look upon the dreadful Judgements Spiritual or Temporal which are inflicted by God upon others as that they may therein read and thankfully acknowledge their own obligation unto the Lord who dealeth otherwayes with them for Paul being to mention the preservation of those believing Thessalonians from the dreadful judgements formerly spoken of will not do it but by way of thanksgiving to God that therein they may see their own duty But we are bound to give thanks to God alway for you 3. The more of sanctifying grace and of other testimonies of Gods special love is bestowed upon a people the greater obligation is thereby laid upon their faithful Pastors to bless the Lord on their behalf for Paul seeth himself bound to give thanks to God because God had chosen them c. See more upon this ground chap. 1. 3. But 4. The more a man is beloved of God he will be the more afraid of Antichrists apostasie and may the more confidently expect that he shall be preserved from it for they were beloved whom Paul suppones here to be most afraid and whom he here confirms and partly from this that they were beloved of the Lord. 5. As the elect are above the peril of total and final apostasie So the ground and reason of their preservation from it is not in themselves in the strength or firmness of their resolutions but in the Lords unchangeable decree whereby he hath chosen them to eternal life This is that foundation of the Lord which standeth sure 2 Tim. 2. 19. and therefore they cannot so fall as to perish for he confirms them against the fears of falling away from their election Because God hath from the beginning chosen you to salvation 6. It is the Lords allowance that the Godly elect should study to make their election sure and attain to the assurance of it as that which proveth a powerful preservative as against other sins 2 Pet. 1. 10. so chiefly against Antichristian errours for if they do not attain to the knowledge of their election how can they draw comfort and matter of confirmation from it as the Lord alloweth them to do here because God hath from the beginning chosen you to salvation 7. As Gods decree of election before time is accompanied with the fruits of saving grace in the elect begotten in them by the spirit of God in time So it is neither possible nor yet needful for attaining the knowledge of our election to dive into the depth of Gods eternal decree about us at the first step but we are to search and try if those fruits and effects of Gods electing love be yet wrought in us and from these conclude that we are elected for the Apostle speaks of faith and sanctification as the fruits of election by which and by effectual calling mentioned v. 14. a man may gather he is elected he hath chosen us through sanctification and belief 8. As the Lord will infallibly bestow salvation upon the elect because he hath chosen them to it and the counsel of the Lord must stand Prov. 19. 21. So he bestoweth salvation upon none who are destitute of faith and sanctification the means
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