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
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
I sent to know your faith lest by some means the tempter have tempted you and our labour be in vain The Apostle repeateth what he spoke v. 1. and 2. of his sending Timotheus and expresseth a third end why he had sent him for other two were mentioned v. 2. and it was that he might know their faith or their constancy in the faith and he closeth the verse by giving a reason why he desired so much to know their faith to wit a twofold fear 1. Lest Satan who is here called the tempter as being that eminent tempter had taken occasion from their present affliction for truth to tempt them one way or other to make defection from it and 2. Lest they had yielded to the tempter which is not expressed but implyed in that which would have followed upon their defection to wit the loss of Paul's labour in Preaching the Gospel among them which in that case would have been in vain and useless as to them though not to himself 2 Cor. 2. 15 16. Doct. 1. The care of an honest Minister towards the people of his charge doth extend it self not only to their first conversion and the drawing them out of nature to a state of grace but also to their perseverance in that state for Paul after he had been instrumental in converting the Thessalonians doth yet remain solicitous about their perseverance And therefore I sent saith he to know your faith 2. A faithful Minister doth not think himself exonered when he hath discharged his duty before the people but will remain in a Christian manner solicitous of the success of his pains among the flock when an hireling and time-server doth not much trouble himself about any such thing Joh. 10. 12. for Paul from this solicitous care doth send to know their faith and the fruit of his labours among them 3. There is an holy jealousie in Christian love whereby though it believe the best 1 Cor. 13. 7. yet it feareth the worst that all lawful means may be made use of to prevent it for Paul from love doth fear lest the tempter had tempted them and his labour be in vain 4. As it is Satans trade to tempt and to tempt all men good and bad Luk. 22. 31. Eph. 2 2. by all means 2 Cor. 11. 3. at all times 1 Pet. 5. 8. and to all evil 2 Thes. 2. 10. So he omitteth no occasion of exercising this his woful trade with advantage 2 Cor. 2. 11. and more particularly he takes advantage of those cross dispensations by which the Lord doth exercise his people to make them cast at truth and piety for Paul's fear lest Satan had taken occasion from their trouble to tempt them implyeth his usual way is to tempt on such an occasion Lest by some means the tempter have tempted you 5. So much do the best of Saints lye open to Satans temptations and so ready are they if left to themselves to yield when tempted that a faithful Minister will have reason to fear to watch to take heed to himself and the flock so long as there is a tempter to tempt for Paul doth fear lest the best among them hâ—d been tempted and succumbed lest by some means the tempter have tempted you 6. Though the pains and labour of a faithful Minister cannot be in vain as to God who doth alwayes gain his intent Isa. 55. 10 11. nor yet as to the Minister himself whose reward is with the Lord Isa. 49. 4. yet as to the people who make not use of his pains or make apostasie from that seeming good which once they attained by them they are alwayes in vain and to no good purpose yea a snare Isa. 28. 13. and shall be for a testimony against them Mark 6. 11. for Paul implyeth so much as that if they had yielded to the tempter and made apostasie from the faith his labour would have been in vain among them Ver. 6. But now when Timotheus came from you unto us and brought us good tydings of your faith and charity and that ye have good remembrance of us alwayes desiring greatly to see us as we also to see you In the second part of the Chapter the Apostle being in order to their further establishment in the truth to express yet more of his fervent affection towards them which was drawn out by Timotheus his return from them he doth first in this verse shew what Timotheus did report of them when he had returned to Paul being now at Corinth as it appears from Act. 18. 1. with 5. though he was at Athens when he sent him v. 1. and the summ of this report in general is called good tydings he brought us good tydings It is the same word in the original which signifieth to Preach the Gospel because the thing reported was the fruit and effect of the Gospel Preached among them the hearing whereof was as the Preaching of it over again unto Paul 2. Those good tydings in particular were the report he made 1. Of their faith or of their stedfastness in the faith 2. Of their love or sanctified practice according to both tables of the law flowing from faith for love is the fulfilling of the Law Gal. 6. 2. 3. Of their special love and respect to Paul made evident 1. By their good remembrance of him or that respective mention which they made of his labour diligence and his whole Ministerial carriage among them and that alwayes when they had occasion to speak of him 2. By their earnest desire to see him The word in the Original signifieth such a desire as is in a kind impatient of delays And lest he had seemed hereby to have reflected upon himself who had so long delayed to satisfie their longing desire he adds in the close that his desire was no less ardent to see them though he was hindred without any default of his chap. 2. 18. Doct. 1. An Evangelist one of the extraordinary officers in the new Testament did herein among other things differ from an ordinary Minister he was not tyed unto any charge but being sent out by the Apostles to water such Churches as they had planted see v. 2. he did there remain not constantly but for a certain time until the Apostles should have further work for him elsewhere for Timotheus being sent to Thessalonica by Paul did not reside there but returned within a little to be disposed of by Paul as he thought good But now when Timotheus came from you unto us 2. The Lord doth powerfully overrule and turn about the deepest designs of Satan against his work to the furtherance of it as if they had been purposely contrived for that end for Satan by hindering Paul to go to Thessalonica chap. 2. 18. got no advantage but detriment in so far as when Paul was converting souls to God first at Athens next at Corinth Timotheus was confirming the Church at Thessalonica when Timotheus came from you unto us which supponeth he had
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
for spiritual mercies lest we exceed and seek too much for Paul seeketh that he may make them grow abundantly and beyond all ordinary measure and the Lord make you increase and abound 3. As it should be a believers aime to grow in grace so he should labour in this study after growth both to extend himself to the exercise of more graces as is enjoyned 2 Pet. 1. 5. and to better the exercise of one and the same grace so as to grow more frequent copious and spiritual in it as is injoined chap. 5. 16 17. for Pauls praying for growth shews we should endeavour it and the two words he useth to express this growth are made by some to differ thus that the first may signifie to increase in number the second in heap or bulk now the Lord make you to increase and abound in love 4. As Christian love ought and will be mutual among real Christians So it is not mercenary nor doth extend it self unto those only from whom the Christian may expect a return of love again but to others also from whom nothing of that kind can be had even to all men and that because of Gods command Matth. 5. 44. and that there is somewhat love-worthy in all Rom. 2. 15. though abused and defaced by the most Rom. 1. 21. for he prayeth that they being Christians may abound in love first towards one another and next towards all men 5. A Minister's own example and sanctified practice according to the truth he preacheth is one of the strong inducements unto a people to give him obedience in what he prescribeth and therefore though a profane man may preach â—o purpose Matth. 7. 22 23. yet his preaching is not usually so much accompanied with fruit and success 1 Tim. 4. 16. for Paul alleadgeth his own practice as an inducement even as we do towards you saith he Ver. 13. To the end he may stablish your hearts unblameable in holiness before God even our Father at the coming of our Lord Jesus Christ with all his Saints Here is a third thing prayed for in order to which their growing in love was presently sought as it appears from the word of connexion betwixt the verses and it is that thereby as by one mean the Lord might first confirm and establish them in holiness so as they should not be easily moved or driven from the solid practice of it And next that by both those to wit their growth in love and stability in holiness their hearts or consciences so called 1 Joh. 3. 19 20. might be rendred blemeless or without complaint as it may be well taken in an active sense his meaning is that their consciences may be pacified yea and absolve and pass sentence in their favours and this before the bar and tribunal of God their reconciled father the full accomplishment of which wish should be at Christs second coming when he shall come accompanied with all his Saints or as the original may read his holy ones that is either his holy Angels 2 Thes. 1. 7. or the holy souls of the Saints departed who shall come down with Christ to be united and glorified with their bodies See the same effect of pacifying the conscience ascribed to grown love 1 John 3. 19. and 4. 18. and it is ascribed to love and holiness as to that which doth evidence our interest in Christs blood John 13. 35. by the only merit and worth whereof we have peace with God Rom. 5. 1. Doct. 1. Though Children and those who are weak in grace be tossed to and fro with every tentation Ephes. 4. 14. yet grown and growing Christians are not so easily shaken Growth in Grace is accompanied with stability both in truth and holiness for Paul teacheth so much while having prayed v. 12. for growth in grace he addeth here To the end he may stablish your hearts unblameable in holiness 2. It concerneth a Christian much by all means to endeavour that his heart and conscience may be without complaint speak peace unto him and absolve him seeing if a mans heart and conscience upon good ground condemn him much more will God who is greater than the heart and whose deputy the conscience is 1 Joh. 3. 20. for Paul prayeth here that their hearts or consciences may be unblameable and without complaint 3. As a man in making his heart and conscience pass sentence upon his state and way should sift himself in Gods sight and endeavour that his conscience pass such a sentence upon all as he thinks God the Judge of all will pass So in this enquiry and process he should look upon God as a fatherly Judge who will pass sentence as a Father according to the Covenant of Grace and not as a strict sin-pursuing Judge according to the Covenant of Works for he wishes that their hearts may be unblameable or without complaint before God that is when sifted as in his sight and calleth him our Father to shew in what relation he should be taken up 4. Though it be the alone blood of Christ apprehended by faith that purifieth the conscience and gives it ground to absolve and speak peace seeing by it alone provoked Justice is satisfied and we are justified whereupon our peace with God doth follow Rom. 5. 1. yet inherent holiness doth also quiet the conscience in its own order and way to wit though not meritoriously and by way of satisfaction to the claim of justice for all our righteousnesses are as filthy rags Isa. 64. 6. yet by way of evidence and as a faithful witness of our undoubted interest in Christ and right to his blood 1 Joh. 3. 14. for Paul prayeth that their hearts or consciences may be unblameable without complaint or pacified in holiness 5. Though the meanest measure of sincere holiness be a â—ufficient evidence in it self of an interest in Christ and consequently may quiet the conscience Mat. 5. 6. yet that a man may clearly discern this evidence and get his conscience actually and upon good ground quiet by it it 's necessary that he grow in grace and be established in holiness otherwise his peace is more lyable to be questioned and shaken by every new assault for Paul ascribeth this effect of pacifying the conscience to growth in grace and stability in holiness while having prayed for their growing in grace he addeth to the end he may stablish your hearts unblameable in holiness 6. However believers do enjoy muchâ—sweet peace Rom. 5. 1. and some clear evidences of a right to Christ in their begun sanctification even while they are here Cant. 6. 3. yet the full accomplishment of their begun happiness is reserved until Christs second coming Many things are wanting now even to those who have most 2 Cor. 6. 6. which shall be then made up Our holiness shall then be perfected and we confirmed in it our peace extended as a river neither shall our consciences afterwards ever smite or accuse for he sheweth the term when we
defects of mans justice by taking vengeance here or hereafter especially upon those sins whereof Judges among men do take less notice for such are the sins here forbidden fleshly uncleanness oppression by the great and subtle cheating under pretext of Law by the politick and worldly wise are not much punished by men hence are they so common and therefore saith Paul The Lord is the â—venger of all such 7. So strong is the interest of sin in fallen man and chiefly of such sins as bring worldly profit and pleasure with them that there is need of word upon word and reason upon reason to scare him from them and there must be not only love to the commander to constrain but also the terrour of God to perswade for having given one argument v. 3. to disswade from those pleasant and profitable sins from the signification of Gods will he seeth it yet needful to add another here from Gods vengeance and terrour being to add more afterwards Because that the Lord is the avenger of all such saith he 8. As where sin is there Gods vengeance doth follow either upon the sinner himself or a cautioner in his stead 2 Cor. 5. 21. So the Lord doth allow a gracious soul neither is it inconsistent with grace in the soul to abstain from sin as from other more prime so from this inferiour motive the fear of Gods vengeance to ensue and follow for he sheweth God doth avenge such sins and disswades even believers from them because he is the avenger of all such 9. A Minister must not think that his once denouncing the terrour of divine vengeance against the sinner for his sin will scare him from it neither must he give over the matter as hopeless when his former dreadful certifications have had little or no effect but he must yet again renew his zeal reiterate former threatnings and other arguments as not knowing when the Lord shall be pleased to give the wished for success 2 Tim. 2. 25. for Paul reiterates this dreadful certification though he had often told it before and as it appears without any success as to some As we also have 〈◊〉 you saith he 10. So stupid are men for the most part and so slow to believe the truth of divine threatnings Deut. 29. 19. that if Ministers when they threaten be not the more serious and fervent the most terrible threatning will but little affect the most part of hearers Some one shift or other will be found out to put them by to break their dint and to make them of no effect for therefore Paul in denouncing this terrible threatning did seriously testifie and fervently obtest them to take warning from it As we also have forewarned you and testified Ver. 7. For God hath not called us unto uncleanness but unto holiness In this Verse there is a second argument for enforcing all the former exhortations both general and particular positive and negative And it is taken from the end intended by God when he did first effectually call them that is draw them out of nature to the state of grace Col. 1. 13. which is expressed first negatively It was not that they might thence take liberty to defile themselves with sin of any kind for the word uncleanness must be taken here in that general sense as being opposed to sanctification and containing under it all the sins formerly forbidden not only fornication which is uncleanness strictly taken but also oppression and fraud Next positively he had called them to sanctification or that they might be sanctified and live in the constant exercise of all the sanctifying graces of Gods Spirit Doct. 1. As God is a dreadful avenger of all sin So chiefly of such sins of professors of the Gospel as do reflect upon their Christian calling either as hardly consistent with it Deut. 32. 5. or as opening the mouths of prophane Atheists to reproach it 2 Sam. 12. 14. for he here gives this reason why God is the avenger of all such sins God had called them to abstinence from them and consequently their lying in them would reflect upon their calling for God hath not called us unto uncleanness saith he 2. It is the duty of called Christians in all their actions and employments to examine all by the rule of their Christian calling and to do or not do accordingly being alwayes loth to do any thing which may in the least measure reflect upon it though it should otherwise bring them never so much pleasure or advantage for he will have them to abstain from the flesh-pleasing sin of uncleanness and the profitable sin of covetousness fraud and oppression upon this account they were not according to the rule of their Christian calling for God hath not called us unto uncleanness saith he 3. So averse are all men by nature from the duties of holiness Rom. 8. 7. so impotent to go about them as being dead in sins and trespasses Eph. 2. 1. that the Lord must first draw us out of nature to the state of grace and create in us a new heart and abilities to do good Ezek. 36. 26. when he effectually calleth us before we mind holiness in earnest for he hath called us unto holiness saith he 4. Though some do abuse grace unto wantonness and pretend they may sin without fear when as they suppone they are effectually called because the root of the matter is in them and grace once received cannot be lost Rom. 6. 15. yet as such corrupt reasonings receive no encouragement neither from the author of grace the Holy God nor from the end of bestowing grace which is our sanctification and holiness So if any externally called by the Ministry of the Gospel do live loosely or profanely it should not in reason reflect upon this holy calling but upon the persons themselves who do not walk worthy of it and suitable unto it as is enjoyned Eph. 4. 1. and thereby evidence the external call of the Gospel hath never received inward entertainment in their heart for Paul supponing some might have such perverse reasonings as those doth here refute them as having no ground from our Christian calling seeing it is God who calleth and calleth not to uncleanness but unto holiness Ver. 8. He therefore that despiseth despiseth not man but God who hath also given unto us his holy Spirit Followeth a third argument to press the same thing and it 's taken from the heinousness of their sin if they should despise reject or set at nought as the word signifieth those wholesom Apostolical counsels and commands They should hereby despise or reject not man to wit only or chiefly but God speaking in him and by him which he proveth from this that God had given his holy Spirit by whose guidance and assistance he had given to them the forementioned commands v. 2â— See the like expression for asserting the divine authority of what he wrote 1 Cor. 7. 40. Doct. 1. When Ministers have done their utmostâ—in
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
not from meer custome force of civil laws regard to their own credit or for gaining of their Ministers favour or any thing of that kind otherwise neither will their duty be pleasantly done nor acceptable to God when it is done for therefore doth he enjoyn it as the first piece of peoples duty to their Ministers and the foundation of all the rest to know and acknowledge them for such to whom they ought in conscience discharge those duties And we beseech you brethren to know them which labour among you 4. One great and main cause of peoples backwardness to do duty unto their Ministers and of disrespect both to their persons and function is their ignorance and not serious perpending the weight and wearisome toyle of their labour the dignity of their office together with the usefulness and necessity of their work among them for therefore doth Paul describe the Ministry from the dignity of their office the toilsomness of their labour and the usefulness of their work to the people as so many motives unto people to discharge that duty which they owe them Which labour among you and are over you and admonish you and v. 13. for their works sake 5. The wisdom of God hath so contrived Scripture that frequently in one word and sentence it doth comprize a variety of distinct purposes for here with one breath he teacheth both people their duty and Ministers their duty and maketh the latter an argument to inforce the former Know them saith he which labour among you and are over you c. 6. The Lord Christ hath appointed the Ordinance of Church-government in his house distinct from and in things proper to it independent upon the Civil Magistrate to be managed by Church-guides Ministers and Elders in their Ecclesiastick Courts and Judicatories 1 Cor. 5. 4. for the word rendred over you doth properly and usually signifie a power of Jurisdiction and Government and the expression in the Lord doth distinguish this Government from the Civil and are over you in the Lord saith he 7. The power of Church-government and the exercise of it is not by any appointment of Christs astâ—icted to any one Minister or person whomsoever having power of authority and Jurisdiction above the rest neither doth it belong to the body and community of Church-members but to all the Ministers and Church-guides in common for he speaketh here of them all and only of them they are over you in the Lord. 8. The Lords Ministers ought so to go about one part of their Ministerial function as not to neglect another They must so Preach as not to neglect the exercise of discipline and so exercise discipline as not to neglect to labour in the word and doctrine for saith he they labour among you and are over you in the Lord. 9. So necessary and useful is the exercise of discipline by Church-guides to the Church of Christ for keeping the ordinances pure Rev. 2. 2. and the Lords people free from the infection of contagious sins 1 Cor. 5. 6. for reclaiming and gaining of scandalous offenders to repentance 1 Tim. 1. 20. and for ordering all the affairs of Christs house 1 Cor. 14. 48. none of which ends can be attained so well and effectually as by the mean appointed thereto by Christ himself that the Lords people should be so far from reluctancy to lay their necks under this piece of Christs easie yoâ—k that they ought to acknowledge respect love and discharge all other duties unto their Ministers and Church-guides upon this very account of their exercising discipline as well as of their labouring in the word and doctrine for to incite people to their duty to Ministers he describes them not only from this that they laboured among them but also were over them in the Lord. 10. Whatever other thing is requisite in a Minister yet this one thing is necessary and may not be wanting some measure of skill and dexterity to admonish the Lords people of their duty by clearing up to their minds the equity of it and producing some pertinent motives for bringing them to a good liking with it for his expressing only this one particular piece of their work doth imply that it is a chief one and that some competency of abilities for it must not be wanting and admonish you saith he Ver. 13. And to esteem them very highly in love for their works sake and be at peace among your selves The Apostle in this verse doth first press a second head of duty flowing from the former which people owe to their Ministers to wit that they should esteem them very highly or superaboundantly as the word doth signifie whereby he points at that inward reverence and respect to their persons and office due to them to be testified in their speech Matth. 12. 34. and other behaviour Pâ—il 2. 29. which he shews should be accompanied with love to them a love without doubt which ought to kyth in its effects Gal. 4. 15. Secondly he gives a reason or motive unto all the fore-mentioned duties to wit for the work of their Pastoral function that Ministers might be encouraged in it Heb. 13. 17. and because it is an excellent work in it self 1 Tim. 3. 1. and most necessary and advantageous to the Lords people 1 Tim. 4. 16. Thirdly he presseth another branch of sanctification relating unto all to wit the study of keeping Christian peace and concord among themselves and especially with their Ministers lest by any means Satan might stir up strife and prejudice among them to make the labours of their Ministers unprofitable Doct. 1. The great thing which Ministers should press in relation to themselves upon people and which people should endeavour toward their Ministers is to have their hearts possessed with an affectionate and good esteem of their persons and office as that which will bring with it the hearty and willing performance of all other duties which they owe unto them for he thinks it sufficient to press this esteem flowing from love as knowing that this being attained all the rest would follow And to esteem them very highly in love 2. This high esteem which is due from people unto their Minister as it must flow from love to his person for his works sake So it must manifest it self in kindness and beneficence in a seemly behaviour toward him in hoping the best of him in bearing with his humane frailties in not publishing of them in not receiving misreports or taking up groundless jealousies against him and in such other fruits of love and charity as are mentioned 1 Cor. 13. 4 5 6 7. For he saith esteem them very highly in love 3. As it is not sufficient we do what is right and commanded except it flow from right and allowed motives So whatever a Minister be otherwise for birth for personage for riches for other natural endowments it ought to be a sufficient motive and inducement to gain him esteem and respect that the
far as 1. Some of them are but meer Juglings and found to be such as when they affirm their Images to have spoken issued drops of blood and sweat that poor souls have come creeping and crying out of Purgatory bemoaning their case which have either been effectuated immediately by Satan or by subtle conveyance and sleight of hand which hath sometimes been discovered and the spirit taken whipt and laid in the stocks for his imposture 2. Some of them have been truly done but not true Miracles as not exceeding the power of all natural causes as when they affirm that some diseases have been cured by the touch of their superstitious Relicts now how easie is it for Satan to take off and cure a disease which through Gods permission he hath laid on especially seeing many such like seemingly miraculous cures have been effectuated by devilish art among the Heathens And 3. All of them are made use of to confirm their erroneous doctrines 〈◊〉 superstitious practices as their worshipping of Relicts prayer for the dead invocation of Saints Purgatory c. and consequently all of them but false and seeming Miracles even as it is here foretold of Antichrist that his coming should be with signs and lying wonders Fourthly The Popish doctrine wherein it differs from the doctrine of the Reformed Churches is nothing but an heap of untruths driving the maintainers of it to impiety against God in Idolatry superstition breach of vows and perjuries and to unrighteousness against man in unnaturality disobedience to Parents and lawful superiours under religious pretexts in preferring Fornication and Uncleanness to the bed undefiled in Marriage in justifying Jesuitical equivocations and speaking yea and swearing untruths and such like which hath been abundantly made out by the Reformed Divines in their writings to that purpose even as the doctrine of the Antichrist is here called unrighteousness or a doctrine of untruths tending to unrighteousness and sin of all sorts Fifthly The Pope doth not avow or profess himself an enemy to truth and Christian Religion but rather the prime pillar of it even Christs Vicar on earth the servant of the servants of Christ by which and such like specious pretexts he hath undermined truth and established errour in its place even as it is here foretold of the Antichrist that he should not openly avow his doctrine to be contrary to Gospel truth but labour by deceitful tricks and fair pretexts to make the world believe his doctrine to be truth even by all deâ—â—â—veableness of unrighteousness Sixthly Innumerable almost are those subtle devices and deceiving juglings which are made use of under Papacy to perswade the world to embrace their erroneous and unrighteous doctrine such as strong and false alledgances of their unity among themselves under one head of the antiquity of their doctrine the consent of Fathers to it the universality of it which is no more in effect but that all the world did once wonder after the Beast Rev. 13. 3. Besides that their doctrine and worship is so framed as to comply with mens corrupt Lusts and to fit every humour If men be lazy idlers they place them in Monasteries if ambitious or covetous there are places of preferment and profit to catch them if voluptuous and licentious they may for a little money have pardons and dispensations if quiet and cannot endure the worlds trouble there is a solitary life in some Hermitage prepared for them If a man dislike his wife let him enter Religious Orders and he is delivered from her If of a pragmatick stirring disposition there are employments of compassing Sea and Land to gain a proselyte waiting for him There are flatteries and taking allurements for men of spirit who will not be boasted and boasts and threats of curses and excommunications for men of a more folding temper In a word whatever a mans humour can fancy there is somewhat in Popery to satisfie it and make men believe of themselves that they are singularly devout when they do but feed their carnal humours Even as it is here foretold of the Antichrist that he should come not with some but all deceiveableness of unrighteousness Seventhly Though the power of the Pope for many ages was most dreadful and absolute through all Europe yet it was not unlimited there being alwayes some in every age as Papists themselves do sometimes confess and History maketh clear who never yielded to take on his yoke but one way or other testified against his Tyrannical Usurpation and damnable soul-destroying doctrine even as it is here foretold that some should be exempted from the Antichrists defection for he was only to prevail in those who perish Eighthly The members of the Popish Church had in all ages the truth of the Gospel tendred to them at the first beginning of the Popes apostasie and open tyranny more clearly in following ages more darkly what by somewhat they heard of Christs Nativity Passion Resurrection c. expounded to them according to the custome at their great Festivals and what by the testimony or report of that testimony which dying Martyrs or other Confessours gave to truth whereof there were some almost in every age and yet they did not receive or believe the truth especially those truths relating to the authority sufficiency and perfection of Scripture to the fulness of Christs satisfaction and merit and the compleat discharging of all his offices the justification of sinners by the righteousness of Christ imputed to them and received by faith alone and such other truths controverted betwixt them and us yea neither believe they any truth because of the authority of God revealing it in Scripture but because of the Popes Authority which only makes Scripture to be Scripture and worthy of credit unto them and therefore cannot be said to believe any truth at all seeing their faith is only humane grounded upon the authority of man even as it is here foretold of Antichrists followers that they received not the truth in love when it was offerâ—d to them and that they believed not the truth Ninthly Hugely gross errours and superstitious fooleries are maintained by the Pope and his followers for necessary truths and acceptable pieces of Divine Worship as may be seen in their Apish toyes foolish gestures used at Mass in their doctrine of Transubstantiation and indulgences and such is their incorrigible obstinacy in these against clear evidence of Scripture yea and of common sense and reason that it cannot be conceived rational men would be so infatuated and stupid except they were judicially plagued of God by giving them over to the power and prevalency of errour and delusion even as it is here affirmed of Antichrists followers that God shall send them strong delusion that they should believe a lye Tenthly As Popish doctrine wherein it differeth from us is but a bundle of lies which is abundantly proved by the Reformed Divines So this doctrine of lies is believed by the generality of the Popish Church
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
make our selves an ensample unto you to follow us Lest the Apostles example had been urged by covetous wretches for a law and rule to the prejudice of other Ministers though not in the same circumstantial case with Paul he doth therefore first assert his power and right to take maintenance from them so that his not exacting it was not because he had not power to demand it Next he mentioneth the second end why he laboured so hard and did not exact his right to wit that he might thereby in his own practice held forth a lively example and copy to be followed by them both in what he had prescribed to them about diligence in some lawful calling seeing he did more than otherwise he needed for their example and encouragement as also in departing somewhat from their right as he had done rather than they should over-burthen their brethren Doct. 1. Though there is nothing more reasonable than that they which wait at the Altar be partakers of the Altar 1 Cor. 9. 3. and that a Minister who spends his time and strength among a people should be maintained by them yet the contrary opinion hath been early hatched and alwayes held on foot by some who look upon the Ministry as an idle calling and that nothing of right belongeth to them who labour in it as due unto them for their works sake Satan hereby taking advantage of the earthly-mindedness of some and heart-enmity to the Gospel in others to starve the Gospel and publick ordinances of Gods worship out of the world when he cannot prevail to drive them away by force for Paul foresaw there would be some so disposed and therefore asserts the right of Ministers to exact maintenance not because we have not power saith he 2. It concerneth therefore the Ministers of Jesus Christ to assert their right both by the Laws of God and men to a competency of worldly maintenance and carefully to guard lest any deed of theirs do weaken their right though not so much from respect to themselves who at least many of them have sufficient parts to employ in any other calling for gaining their livelyhood as well as other men but from respect to the Gospel and the eternal well-being of peoples souls for Paul foreseeing that his example would possibly be alledged by some covetous misers to enervate the Divine right of Ministers to maintenance he doth here assert it Not because we have not power saith he 3. Christian sobriety will teach a man so to speak to the commendation of his own moderation and not exacting the rigour of his right in some cases as that he do not reflect upon others who do not exercise the same moderation as not being called to it because they are not in the same case for Paul doth not reflect upon the practice of other Ministers who not being in the like case with him should exact maintenance while he asserteth both his own and their right to it Not because we have not power saith he 4. Not only Ministers but all and every one are bound to remit somewhat of that which in strictest justice they might exact rather than to over-burthen and break their poor brethren by exacting all their right from them for he holds forth his example in remitting of his right to be followed not only by Ministers but the people also in the like case but to make our selves an ensample unto you to follow us saith he 5. The Lords Ministers should as by all lawful means so especially by the exercise of wise and justifiable moderation in things relating to this present world endeavour to gain that love and respect among the people of their flock whereby they may be the more incited to follow their example in things honest and just especially seeing such is the humour of people as not to trouble themselves much in following their copy except they affect and respect the hand that wrote it for Paul did remit of that which was otherwise his just right to make himself an example unto them to follow him Ver. 10. For even when we were with you this we commanded you that if any man would not work neither should he eat Here is a second reason serving both to dondemn the sin of idleness and their neglect of censuring that sin because their practice herein was not only contrary to his example as is already shewn but also to his doctrine whereby he had commanded and by his Apostolick authority enacted for a standing law that whosoever having otherwayes strength and opportunity will not work that is employ either his body or mind or both in some honest labour for promoting one way or other the good of mankind such a man should not eat that is should not be born with sed or maintained among Christians that so being redacted to straits he may be constrained to betake himself to some honest employment Doct. 1. As the Lords Ministers should press upon people not only practice of religious duties but also painfulness and diligence in some particular calling So it is the duty of the Lords people and of every one in their station to promove obedience to the lawful commands of Christs Ministers both in themselves and in others for Paul doth press upon all to work in some particular calling and to promove obedience to his direction herein by discountenancing such as would not obey while he commandeth that if any would not work neither should he eat 2. As it is the duty of Ministers to give timeous warning against a sin when it beginneth to spread and before it come to a height among a people So the more temeous warning hath been given of the evil that is in any sin the greater is their guilt who notwithstanding contiue in it or do not what they might and should to suppress it for Paul had given order timeously even while he was with them to suppress this sin of idleness and doth hence aggravate their guilt in that they had not done so for even when we were with you this we commanded you 3. It concerneth all men and especially those who are entrusted with the Churches common Charity to employ it wisely and so as to the best of their knowledge they do not thereby furnish fewel to the lusts of any or feâ—d them in their sinful idleness or any other way misapply it to such as are not due objects for the command is given to all men chiefly to the Church-guides that they do not employ their own or the Churches charity to maintain idle vagabonds and wilful loyterers If any would not work neither should he eat 4. It is the Lords allowance that those who do not work not because they will not but either they are not able to work or though they be able and gladly would yet cannot get employment to work I say it is the Lords allowance that such be so far as is possible maintained upon the charity of others especially if they have nothing