A brief exposition of the first and second epistles of Paul to the Thessalonians by the reverend and learned Mr. James Fergusson ...

CHAP. I.

THE first part of this Chapter contains the inscription of the Epistle, Ver. 1. In the second part he propounds and prosecutes a strong motive to perse∣verance and constancy, to wit, the esteem he had of their gracious receits from God, to Ver. 8. and the general fame thereof in all the Churches, to the end. And more particularly he doth first make entry to this purpose, by giving thanks to God for them, Ver. 2. And next he pro∣secutes it by giving reasons for his thanksgiving; (1.) The cardinal graces of Faith, Love, and Hope, which he observed in them, Ver. 3. (2.) The knowledge he had of their Election, Ver. 4. (3.) That the Gospel was Preached by him and his associates, in Life and power among them, Ver. 5. (4.) The excellent fruits of the Gospel Preached, in malling them conform to Christ and his servants, Ver. 6. which he amplifieth; first, from this that they became ensamples for imitation unto their nearest neighbours, Ver. 7, 8—Next, from the general report and fame of their graces, which had spread it self far and near, Ver. 8. which he maketh appear from this, that forraign Churches did give him an account, both how God did counte∣nance his Ministry among them, Ver. 9. and of the saving fruits thereof towards them, to wit, the work of their Conversion, and the sincer it 〈…〉〈…〉

that work, evidencing it self in a twofold fruit of their Conversion, 1. Their doing service to God, Ver. 9. 2. Their hopeful expectation of Christs second coming; Ver. 10.

Ver. 1. PAul, and Silvanus, and Timotheus, unto the Church of the Thessalonians, which is in God the Father, and in the Lord Jesus Christ: Grace be unto you, and peace from God our Father and the Lord Jesus Christ.

IN this Verse is the Inscription, declaring, first, who was the immediate Pen-man of the Holy Ghost in writing this Epistle, to wit, Paul: toge∣ther with the joynt asserters, and approvers of the truths contained in it, to wit, two of his associates in the work of the Ministry, while he was at Thes∣salonica; Silvanus, the same as it seemeth with Silas, Acts 17. 4. and Timotheus an Evangelist (2 Tim. 4. 5.) and of great reputation in this Church, Chap. 3. 2, 6. Secondly, to whom the Epistle was directed, who are described from their spiritual state, they were a Church called from the World and Idols, to serve the true and living-God, Ver. 9. from the place of their habitation at Thes∣salonica, and their relation to God the Father, and to Christ the Son; in whom they are said to be, because of their worshipping of, and union with God in Christ, whereby the true Church is di∣stinguished from Heathens, and Jews; an union, I say, either external in all visible Church members, or internal also in real believers: See upon Phil. 1. 1. doct. 6. Thirdly, The Apostles usual salutation or

comprecation, whereby he prayeth for Grace and Peace unto them. See these words explained upon the former Epistle.

Besides what hath been observed already upon the inscriptions of the former Epistles, Learn, 1. It is the duty of Christs Ministers not only to en∣deavour seriously, that a people turn from Idols to God, and that a Church of Christ be set up among them; but also to take notice how the work of God doth afterwards thrive with them, what obstructi∣ons are in the way of their progress, and how they may be useful for removing these obstructions, and promoving the work of Grace among them, and to lay out themselves to the utmost accordingly: and this whether they be present with them, or absent from them; for Paul having, by the help of Sil∣vanus, and Timotheus, planted a Church among the Thessalonians, did perform the prenamed duties afterwards, even when he was absent from them, as appears by the inscription of this Epistle, Paul— unto the Church of the Thessalonians. 2. A Mini∣ster of Christ is not alwaies, or ordinarily, to in∣culcate his own Ministerial dignity and authority upon the people, except when it is evident that his so doing may contribute to advance his masters work, lest otherwise his hearers judge him a man vain-glorious and arrogant, as seeming to be much delighted in reiterating that often, which tends to set forth his own praise, 2 Cor. 3. 1. For, because (as it seemeth) this Church did not question Paul's Apostolical authority, therefore he doth not assert it, nor design himself by it, as he did to other Churches, Paul unto the Church, &c. 3. The Spirit

of the Lord in Christs Ministers makes them of such an humble condescending temper, in order to their gaining ground upon the Lords people, as they will not stand to stoop somewhat below what they are, and to make use of all lawful means and helps which may serve to procure respect unto their mes∣sage among the people, even of such as are below themselves, and whereof they have no need, ex∣cept in order to that end: For, though Paul's Apo∣stolick authority was sufficient in it self to commend the following truths unto the Church of God, Gal. 5. 2. yet because his two Associates had great weight among the Thessalonians, he doth join them to himself, though far inferiour to himself, that by all means he might procure the more respect unto his doctrine: Paul and Silvanus, and Timotheus unto the Church. 4. It is but small advantage unto a people or society that they bear the name of a Church, except they have the marks and characters of a true Church, whereof this is one, that they worship the unity of the God-head in plurality of persons, and acknowledge Jesus Christ the second person in his mediatory office, and that by our union with him we come to be one with the Father: For, all this is implyed, while they are said to be in God the Father, and in the Lord Jesus Christ; whereby he doth distinguish them from all false Churches, whether of Pagans, who are not in God, but in Idols; or of Jews, who worship not a Trinity, nor God in Christ: Which is in God the Father, and in the Lord Jesus Christ. 5. Even these who have obtained grace and favour from God, have yet need of more grace, for preserving them

in that state of Grace wherein they are, Rom. 14. 4. for encreasing the sense and manifestation of it, Psal. 51. 8, 12. for pardoning and subduing these evils, which otherwise might provoke the Lord to withdraw it, 1 Joh. 2. 1. and for enabling them to grow in the graces of his Spirit, that they may in some measure walk suitable to his grace and favour, Joh. 15. 2. 8. For, Paul wisheth for grace even to these Thessalonians, a great part of whom were in a state of grace and favour already: Grace be unt you. 6. The Lords Ministers, in the entrance of their labours towards a people, would endeavour to have their own hearts really affected with enlarged desires after the peoples good, both spiritual and temporal, that all their pains taken among them flowing from this fountain, and not from base, car∣nal and selfish motives, 1 Pet. 5. 2. may be the more acceptable to God, 1 Pet. 5. 4. pleasant and easie to themselves, as flowing from an inward principle, 2 Cor. 12. 15. more blessed of God for gaining ground upon the people, Chap. 2. ver. 7, 8, with 13. and the more heartily entertained and ac∣cepted of by them; especially, when these inlarged desires of Ministers towards their good are made known unto them, Gal. 4. 13, 14, 15. For, there∣fore doth our Apostle not only labour to get his heart so affected, but ordinarily in the entry of his Epistles maketh so much known unto those to whom he writes: Grace be unto you, and Peace, &c.

Ver. 2. We give thanks to God alwaies for you all, making mention of you in our prayers.

The Apostles scope being to excite those Thessa∣lonians unto constancy in the Faith and Doctrine of the Gospel, he doth for this end make known the good esteem which he and his associates had of them, in so far, as they did alwaies, that is, in all their immediate addresses to God, make conscience, 1. Of thanksgiving to God for them all, to wit, because of the graces of Gods Spirit after menti∣oned, 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 constan∣cy 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 them∣selves, and of thanksgiving unto God: For, there∣fore Paul being to let them know how much he esteemed of their graces, maketh entrie to his pur∣pose; 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 affe∣cted 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 dis∣charging 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 disco∣very 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 reckon∣eth 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 de∣sire 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 per∣formed, 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 la∣bour 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 Chri∣stianly 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 incou∣ragement they had to that study, from their com∣mon 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 imi∣tate

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 up∣on 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 ap∣pears from the connexion, Paul's remembrance of their graces produceth this effect in him: We give thanks •• remembring without ••••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 in∣couragement, 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 li••e of idleness, not a life of ease, nor yet a life outwardly prosp••r••us and free from the cross, his Faith must have work, his Love must have labour, and his Hope must ••e attended with patience, under the Cross: See more in the Expo∣sition, 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 him∣self, 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 conver∣sation 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, la∣bour 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 appear∣eth, he doth labour to make conscience of all those external duties, wherein the exercise of any Chri∣stian grace doth consist, and neglecteth none when God doth call him to it: For, Paul from their per∣forming not only the work of Faith, but also the labour of Love, and the patience of H••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 sin∣cerely, 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 electi∣on 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 Ele∣ction 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 Ele∣ction 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 speci∣al revelation can know the Election of others, no more than he can infallibly know the secret motions of their heart, which alone do infallibly discrimi∣nate the hypocrite from the man who is truly rege∣nerate, 1 Joh. 3. 14. and consequently are the only infallible evidences of a mans Election, and there∣fore he knew their Election according to that judge∣ment, which is over-ruled with charity and ground∣ed 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 com∣mon, then the knowledge he had of their Election was most infallible and certain, to wit, that not on∣ly 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 up∣on 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 ••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 for that, at least, what ever be his dealing with us otherwaies: For, though this peo∣ple did labour under sad afflictions, Chap. 2. 14. yet Paul doth look upon their Election as a ground of thanksgiving to God from him, and much more from themselves: We give thanks, ver. 3. Know∣ing your Election. 4. A gracious heart doth judge it a piece of his highest credit to reckon spiritual kindred unto all who are born of God, and will love them dearly, and carry himself affectionately and affably towards such as are beloved by him: For, because they were beloved by God, they were

brethren to him, the latter compellation containing in it the cause of the former.

Ver. 5. For our Gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake.

—Followeth a third reason of their thanksgiving to God, which serveth also for an evidence that there was an Elect people among them: which reason is first propounded, to wit, the lively man∣ner after which he and his associates had Preached the Gospel among them; called their Gospel, be∣cause they were intrusted to Preach it, 2 Cor. 5—19. and the manner of their Preaching is set down, 1. Negatively, it was not in words only, that is, as he explains himself, 1 Cor. 2. 4. not with the inticing words of mens wisdom, or varnished over with some fair sophistical flourishes of eloquent language, tending more to amuse the hearers, tickle the ears, and commend the Preacher, than to edifie the judgement, to work upon the affection, and to commend Christ to peoples hearts. Next posi∣tively, it was, 1. in power, that is, accompanied with such boldness, liberty, Gospel simplicity, plainness of language, seriousness and fervent edge of affection in the Preachers, as did render the word so spoken, in some measure, apt to work powerfully upon the hearers: For, so doth Paul himself seem to explain what is meaned by Preaching in power, 1 Cor. 2. 4, 13. and 4. 19, 20. Secondly, Their Preaching was in the Holy Ghost, that is, it was

confirmed by Signs and Miracles wrought among them by the Apostle and his Associates, as they were extraordinarily assisted thereunto by the Holy Ghost: See the Holy Ghost so taken, Acts 19. 2. 3. It was in much assurance, whereby is meaned that full perswasion above all doubt, which was in Paul and the other Preachers, of the truth of what they Preached; so that they spoke not of these truths doubtingly, but confidently, and as of things which they had heard and seen, 1 Joh. 1. 1. Now that all these three expressions do set forth some∣what in the Preachers, according to the sense given, rather than the effect of their Preaching upon the hearers, spoken of, ver. 6. appears from the last clause of this Verse, where he appeals to the con∣sciences of the Thessalonians, if they the Preachers had not in all things carried themselves among them answerable to what he presently spoke; and with∣al sheweth that all that they did of that sort, and that God did by them, was for their sake and good, which doth make the present purpose subservient to the Apostles scope, to wit, that therefore even upon the account presently mentioned, there was ground of thanksgiving to God for them, and that they were bound to persevere in that doctrine, which God had made to be Preached among them in such a lively manner for their good. Hence learn, 1. That God hath sent the Gospel in life and power unto a people, and given them a lively and powerful Ministry, though but for a season, to sow the seeds of grace and saving knowledge among them. It is no small matter of thanksgiving unto God, both from themselves and others on their behalf, even though

their faithful Pastors afterwards should by force of persecution be for a time removed from them: The good and fruit of such a Ministry, is not alwaies removed with them, but lasteth after they are gone, Joh. 4. 37, 38. For, Paul doth thank the Lord up∣on behalf of this Church, that he and his Associ∣ates had Preached the Gospel in life and power among them, though they were for the present driven from them: We give thanks, &c. Ver. 2. For our Gospel came unto you—in power. 2. The Lords usual way is not to send a lively and powerful Ministry unto a place, but where he hath some of his Elect to be converted and saved by that means: For, Paul having affirmed, ver. 4. that he knew there was an Elect people among them, he giveth this as one evidence upon which that knowledge was grounded, even because God had sent such a Ministry unto them: For, our Gos∣pel came unto you—in power. 3. That a people or person may prove constant in Faith and Piety, they would often remember the Love of their first espousals to Christ, with what fervency and seri∣ousness he did bear himself in upon them, how sweet, how lively, how ravishing the glad tidings and report of him in the mouth of his servants were once unto them, and how much they were then convinced of a beauty in truth, and in the feet and carriage of those who did carry the message of truth and peace unto them: The remembrance whereof may stir up some longing desires to find that in Christ, in Truth, and in a sent Ministry, which once they found, at least may render them ashamed to make defection from them: For, the Apostles

remote scope, as we shew, in calling them to mind of the lively manner, wherein the Word was first Preached among them, and how they themselves were witnesses to it, and convinced of it, is hereby to excite them unto constancy and perseverance: For, our Gospel came unto you—in power. 4. As there doth usually but little fruit accompany a Ministry, when Ministers do study words more than purpose, and to busle their purpose in such a dress of words as may set out themselves rather than commend Christ, and tickle the ear rather than edifie the hearer: So where a Minister doth make it his study to get Christ form∣ed in, and ground gained upon the hearts of hearers, and to fall upon such purpose, such words and such strains of utterance and delivery of his purpose from affection, plainness, and holy boldness, as may con∣duce most for that end; the pains of such a Mini∣stry are usually seconded most by the Holy Ghost, and does afford much matter of thanksgiving to the Lord; for by the former the Gospel cometh in word only, and by the latter it cometh in power also; and Paul sheweth that not the former but the latter was accompanyed with the Holy Ghost, and looks upon it as a reason of his thanksgiving to God; For, our Gospel came not unto you in word only, but in pow∣•••• also and in the Holy Ghost. 5. That the truths of the Gospel were once confirmed by such signs and wonders, as none could work but they who were extraordinarily gifted by the Holy Ghost for that end, may abundantly fix us in the Faith of those truths, it being impossible that the God of truth should ever have set his Seal unto a Lye, Rom. 3. 4. For, Paul would have them confirmed and constant

in the Faith of these truths Preached by him, be∣cause they were confirmed with such signs and won∣ders, and in the Holy Ghost. 6. The more a Mi∣nister be perswaded, and above all doubt, of the truth of what he Preaches, the more he believes and doth therefore speak, and the more he speaks as one who believes, and hath ventured his soul upon the truth which he Preaches, his Preaching will prove the more powerfull, and apt to work effectually up∣on the hearts of hearers: and the more he doubts, the less he believes and is perswaded of these truths which he Preacheth, his Preaching will prove the more warsh, lifeless, and coldryf; For, we may look on the third expression, as one ground and cause of what is held forth in the first, their Gospel came in power, because it came in much assurance, or the Preachers did assuredly believe the truths which they Preached; see 1 Cor. 3. 12. Psal. 16. 10. 7. The Lord hath indued his Church, and eespeci∣ally believers in his Church, with a gift of discern∣ing, whereby they may be enabled, in some mea∣sure, to put difference betwixt a lively powerful Mi∣nistry, and that which is coldryf, dead, and lifeless; betwixt the man who speaks because he believes, and him who though he speak, yet believeth not: In the exercise of which gift, they would not be rash in passing an immediate sentence upon the hearts of Ministers, Col. 2. 23. except in so far as their inward temper doth kyth in their external actions, Matth. 7. 16. They would not be pe∣remptory in passing certain judgement, especially to the worst, upon a doubtful evidence, 1 Cor. 13. 7. Nor yet too open minded, to vent what they judge,

Jam. 1. 19. especially, when they can gain nothing by so doing, but the raising of prejudices against a Minister in the minds of others, and consequently the marring of that good, which they were reaping by him. However, that they are indued with this gift is clear from this, that Paul appeals to the Thessalonians, as witnesses of that power, and much assurance in which he Preached, while he saith, As ye know what manner of men we were among you. 8. It is a Ministers wisdom, and a piece of Christian modesty, in speaking to his own com∣mendation, to hold himself most by that for the truth whereof he may appeal to the ears, eyes, and chiefly to the consciences of his hearers; For, so doth Paul appeal to their consciences for the truth of what he spoke: As ye know what manner of men we were among you. 9. These excellent gifts and graces, and other ministerial qualifications, which Christ bestoweth upon godly and able Ministers, are not bestowed upon them for their own sake, or particu∣lar satisfaction and advantage only, or so much as for the behoof of the Church, and especially of the Elect in it; he dealeth the more liberally with Ministers for the sake of those, and therefore they should improve and make use of all their receipts for the good of ••uch: For, Paul sheweth that he was inabled to Preach in power, in the Holy Ghost and in much assurance—for their sake.

Ver. 6. And ye became followers of us, and of the Lord, having received the Word in much affliction, with ••••y of the Holy Ghost.

Here is a fourth reason of their thanksgiving to

God, which serveth also as an evidence moving Paul in Charity to judge all these to be elected of God unto Eternal Life, in whom he had ground to conceive that this here spoken of was verified: And this reason of thanksgiving, or evidence of election is taken from the saving effects of the Gos∣pel Preached upon them; which are first generally proponed, to wit, that in their life and practice they had been followers of, or conformed themselves to that excellent pattern and example held forth un∣to them by their Preachers, and the Lord Christ. 2. Illustrated, 1. from the necessary antecedent, or moving cause of their so doing, which was their receiving the Word Preached, to wit, in their judgements, by understanding the sense, Act. 8. 30. and assenting to the truth of it, Heb. 4. 2. and in their heart and affections, by embracing the good things offered by it, 1 Tim. 1. 15. and subjecting themselves in all things to be ruled by the prescript of it, Matth. 7. 24. 2. From an instance of some things wherein they did imitate such excel∣lent patterns, to wit, that as Christ and his Ser∣vants had readily Preached the Gospel with much spiritual joy, Joh. 4. 34. notwithstanding many hard pressures and afflictions both from men and Devils, Acts 5. 41, 42. So they had chearfully em∣braced the Gospel, and adhered to it in the midst of much affliction and persecution, unto which they were so far from a base ceding, that they did cou∣ragiously sustain the dint of it with joy, and a joy not carnal and natural but spiritual, and such where∣of the Holy Ghost is Author. Doct. 1. Though cha∣rity believeth all things, 1 Cor. 13. 7. and maketh

a man easie to be perswaded of any good thing in another; yet a Christian ought not to be foolishly credulous, so as to believe things without, far less against, evidence: But his charity in judging ought to be ruled by prudence, so as he believe nothing but upon some probability and appearance: For, Paul did not judge them Elect, but upon some evidence, even this, that they were followers of him and of the Lord. 2. The way approved of God for at∣taining the Faith of our own Election, or a chari∣table perswasion of the Election of others, is not to dive in immediately and at the first step upon the secrets of Gods decree, as if we had stood in his counsel, Jer. 23. 18. But by way of discourse and reasoning to collect and conclude, that God hath elected us or others, from the work of saving grace, and the effects of that work kything in us or them: For, the Apostles scope here, as I shew, is not on∣ly to give an additional reason of his thanksgiving, but also an evidence, from which he did conclude their Election, from the fruits and effects of saving grace in them: Ye became followers of us and of the Lord, saith he. 3. It is the duty of Christi∣ans, and such as being made conscience of, doth strongly savour of a gracious change in them, to propound unto themselves for imitation, not the example of a multitude to do evil, Exod. 23. 2. but of those in whom they observe the most emi∣nent evidences of a work of saving grace: For, the Apostle doth mention this as a matter of their commendation, a reason of thanksgiving to God on their behalf, and as an evidence of their Election that they did imitate him, and his Associates:

And ye became followers of us, saith he. 4. As there would be something worthy of imitation in the life of a Minister, besides his plain, painful and elaborate Preaching, otherwise his naughty life may destroy more than his Preaching can save, seeing all men are more addicted naturally to be guided with example than with precept, Gen. 42. 16. and with an ill example rather than a good, Gal. 2. 13. So it is the duty of people not only to lend an ear to their Ministers doctrine, but an eye to his pious life and conversation, that the same in∣structions being inculcate, both upon the ear by his doctrine, and their eye by his example, they may work upon their hear••s and lives the more effectual∣ly For, both these are implyed while Paul com∣mends them from this that they did imitate their Pastors: And ye became followers of us. 5. The most gracious of Christians, whether they be pri∣vate professors, or publick Ministers, are not to be followed absolutely, and in all things, but in so far as they are followers of Christ, whose example is the rule and measure of all examples, and is to be followed absolutely, and without reservation in all his moral actions, wherein he intended to cast us a Copy, Matth. 11. 29. For, Paul mentioneth their following of the Lord in the last place, as that which did bound and set the just limits unto their following of men: Ye became followers of us, and of the Lord. 6. Such power is there in the Word of God when it is received, that is, understood, assented unto and embraced, and especially when the word of promise is by Faith received, and improved both for pardon of sin, and subduing of it, Act. 15. 9.

that it works a mighty change in the receivers of it, makes them quit their wonted guides, the course of this world, the Prince of the power o•• the air, and the lusts of their flesh, Eph. 2. 2. and give them∣selves up to follow the examples of men most emi∣nent in gracious practice, in so far as they are fol∣lowers of Christ. Neither can any gracious change of this kind be expected in them, until the word be thus received by them: For, Paul makes their re∣ceiving of the Word a necessary antecedent of their following of him and Christ: Ye became followers of us and of the Lord, having received the Word. 7. As persecution and affliction from men, incited by the Devil, Rev. 2. 10. that inveterate enemy of mans Salvation, is the common lot of those that embrace the truth; so it is not sufficient to prove a man Elected of God, or that a real work of grace is wrought in him by God, that he embrace the truth under a fair Sun-shine of prosperity attending the professors of it, except besides other evidences, he be at least content and ready to undergo the ut∣most of affliction and persecution he may meet with for his profession; nor yet that he imitate Christ and his Servants in pleasant, profitable, and credi∣table duties, except he also imitate them in promptness of mind to carry a cross for truth, and to undergo other duties which are more expensive, unpleasant to the flesh, and liable to shame and dis∣grace before the world: For, Paul doth evidence their Election not from their following of him and Christ in any duty, or from receiving of the Word simply, but from their receiving of it in much af∣fliction. 8. Neither yet is it a sufficient proof of

a gracious work in the heart, that a man do em∣brace some piece of a suffering lot for Christ; an hypocrite may endure somewhat before he change his way, Gal. 3. 4. There must be at least a rea∣diness of mind to undergoe much affliction, yea the utmost that Satans malice and power can reach un∣to: for Paul doth instance their praise-worthy imitation of Christ and his followers in this, They received the word in much affliction. 9. Neither is it yet sufficient that a man endure much afflicti∣on and variety of crosses for the Gospels sake, if so he do it droopingly, and because necessity drives him to it, an hypocrite may suffer much on that account, 1 Cor. 13. 3. There must be also a cheer∣ful frame of spirit under suffering; for, saith he, ye received the word in much affliction, with joy. 10. Neither is it yet sufficient that a man en∣dure affliction with joy, except it be a joy of the right stamp, and whereof the Spirit of God is the author, a joy arising from spiritual grounds, such as, that the least grain weight of the bitter gall and wormwood in our cup is measured out by the hand of Providence, Luk. 12. 6, 7. which turneth all things about for good, Rom. 8. 28. that by much affliction we are made like our master, Phil. 3. 10. that by our sufferings the Church of God is edifi∣ed, truth is confirmed, Phil. 1. 7. and aliens made to enquire after it, Phil. 1. 13. and that if we suffer with him, we shall also reign with him, 2 Tim. 2. 12. A real hypocrite may attain to a carnal, natural joy in suffering, arising from natural grounds, such as a mis-application of rich promises made unto suf∣ferers,

as if they did not suppose the grace of faith in him who suffers, Phil. 1. 29. and an ambitious desire to leave behind him the name of constancy, and of being a martyr and sufferer for a truth; 'tis not this latter, but the former joy which makes a lively frame of spirit under the cross: for, saith he, in much affliction, with joy of the holy Ghost.

Ver. 7. So that ye were ensamples to all that be∣lieve in Macedonia and Achaia.

The Apostle doth inlarge what he presently said, of their courage, patience, and cheerfulness in re∣ceiving the truth, and adhering to it, in the midst of many pressures and afflictions; first, from this, that not only their whole Church in general, but almost all the members thereof in particular, were so many ensamples and lively patterns, to wit, for their pati∣ence, cheerfulness, courage, constancy (which he implyed to have been eminently in them, v. 6.) and for their other Christian vertues, unto all be∣lievers, which were either in Macedonia, their own Nation, Act. 27. 2. or in the bordering Nati∣on of Achaia, Act. 19. 21. Doct. 1. Then are Christians praise-worthy for the grace of God in them, and their graces a speaking mark of their election, both unto themselves and others, when they do not rest upon the smallest measures, but by growing in grace do, from a principle of holy emula∣tion, labour to outstrip others, even those who were in Christ before them: for, Paul by way of thanks∣giving,

v. 2. (whereof the purpose of this verse may be lookt upon as an additional reason) com∣mendeth the grace of God bestowed upon the Thes∣salonians, as a speaking mark of their election, v. 4. from this, that through reason of their growth in grace, they were ensamples unto all who believed in Macedonia and Achaia. 2. Such may be the conceitedness of old professors, of their measure of grace already received, Luk. 15. 28, 29. such may be their undervaluing of others, Act. 21. 28, 29. provoking the Lord to withdraw his in∣fluence in a good measure from them, Luk. 18. 14. and such may be the edge of zeal in new begin∣ners, Gal. 5. 7. and the fresh sense of mercy new∣ly received by them, Gal. 4. 15. occasioning the Lords dispensing more of his special influence to them, Jer. 2. 2, 3. that the former may be far out-stripped, as to growth in grace, by the latter, and those who were last may become first: for, though some of them, at least, in Macedonia (namely the Church at Philippi, Act. 16. 12. with 17.) were converted to Christ before the Thessa∣lonians, yet in a short space the Thessalonians be∣came ensamples unto all who believed in Macedonia and Achaia. 3. Though there should be an holy emulation and strife among Christians, who can advance in the way of piety, with greatest di∣ligence, Heb. 10. 24. yet those who are outstrip∣ed, would not, yea need not, be carnally emulous or envious at those who are before them, seeing the progress of one is the benefit and advantage of another, in so far as the outstripped Christian hath a new incitement and incouragement to duty,

from the example of those who are further ad∣vanced than he is: for, those Thessalonians, having outstripped all who believed in Macedonia and Achaia, became ensamples to them. 4. It adds the more matter of commendation unto a Church, when not only their external Church state, being exactly framed according to the prescript of Gods word, becometh an imitable pattern for other Chur∣ches besides, but when also particular Church mem∣bers do so walk in the practice of all Christian vertues and duties suitable unto that state, as that each of them, for the work of saving grace shining forth in them, becomes a laudable pattern for others to follow: for, Paul commendeth the Thessaloni∣ans not so much from this, that their whole Church in general was an ensample, but almost all the members thereof were so many ensamples, and lively patterns to be followed by others: So that ye were, not an ensample, but ensamples. 5. As the merciful Lord, besides the word of truth point∣ing out the way of our duty, hath thought it ne∣cessary to furnish us with the examples of others, who have trod in the path of duty before us, that so we may know our duty to be feazible, seeing men subject to the like infirmities, have already practised it, James 5. 17. and the neglect of duty to be the more hazardous, seeing all who have walked in the way of duty before us will be made use of as witnesses against us, Heb. 11. 7. and 12. 1. So the same Lord hath thought it fit to provide us with variety of such examples, whereof some are more some less eminent, that they who are discouraged to follow eminent examples, as despairing ever to

come near their copy, may take unto them courage and heart to imitate those whose examples were of lesser note and magnitude: for, not only Christ and the Apostles were patterns to be imitated by those of Macedonia and Achaia as well as by those of Thessalonica, v. 6. but the Thessalonians also are held forth for ensamples to them: ye were en∣samples to all that believe, &c.

Ver. 8. For from you sounded out the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad, so that we need not to speak any thing.

In this Verse he doth first clear what he spoke, v. 7. by shewing how they became such imitable patterns to their nearest Neighbours, to wit, because the Gospel, here called the word of the Lord, as be∣ing revealed by him, and having the Lord Christ for the main subject whereof it treateth, 1 Cor. 2. 2. because, I say, the Gospel was propagated by them and sounded out from them as with the noise of a Trumpet (for the word in the original beareth so much) towards those Regions: which must not be understood of the first publishing of the Gospel in those places, it being clear that the Gospel was Preached, at least in Philippi by Paul himself, before that time, Act. 16. 12. but of a reite∣rated report of it, which made the Gospel in a man∣ner fresh and new unto them, because of these ex∣cellent effects wrought upon the Thessalonians by it, and reported of joyntly with it: which report as it seemeth was carryed by those of Thessalo∣nica,

who did usually traffick and keep commerce in those Regions. Next he doth further amplifie what he mentioned of the fruits of the Gospel among them, v. 6. from that general fame of their eminency in grace, and especially in the grace of faith in God, which was spread abroad beyond the confines of their nearest, neighbours, in Regions where they themselves had no commerce, yea in every place, to wit, where Paul did travel, as the last clause of the verse doth clear, where he shew∣eth the fame of their graces was such in all these places, that there was no necessity for him to speak any thing, as to the giving of information; they were already made so notorious unto all. Doct. 1. It is the duty of all who live where the Gospel is preached, to carry a good report of Christ and the Gospel, both by their word and work, into all places where they do resort, if so they may there∣by allure others with whom they converse to think well of Christ, and embrace the Gospel, which maketh an offer of him: for, the publishing of the Gospel in Macedonia and Achaia, here spoken of, was chiefly by means of such Thessalonians as did tr••ffick in those places: for, from you sounded out the Word of the Lord. 2. There is not any one thing which maketh the Gospel sound louder, the sound of it to be heard better, and its offer em∣braced more readily, than when a sound profession is beautified, adorned, and seconded by sober, sin∣cere, painful and conscientious practice: for, it was such a profession seconded with such a practice in these of Thessalonica, which made the Gospel sound from them in Macedonia and Achaia: The

word signifies to sound shrill, and far, as with the noise of a Trumpet, or voice of a Lyon-he∣rauld. 3. It tendeth much for giving credit to the Gospel far and near, that great Cities and ho∣nourable personages do once receive it; for, Thes∣salonica was the chief City in all Macedonia, where were many women of credit and note, Act. 17. 4. and therefore upon their receiving the Go∣spel, the word of the Lord did sound out in all Ma∣cedonia and Achaia. 4. There is nothing more ordinary for God, than to out-wit the Devil and his most witty instruments, in so far as what is intend∣ed by them as the most probable mean to destroy the Gospel, the Lord doth make it tend to the further spreading of it: for, therefore doubtless did Satan and his instruments raise so hot a persecution against the Gospel in Thessalonica, chap. 2. 14. because they thought the noise of that ill usage which the Go∣spel did meet with in that prime City, spreading far and near, would scare others from embracing it, and yet the Lord makes the very same thing, to wit, the spreading report of the cruelty of persecu∣tors, together with the report of constancy in be∣lievers, a mean of spreading the Gospel far and near. In every place, saith he, your faith to God∣ward is spread abroad. 5. Though the grace of faith be rooted in the heart, and cannot be imme∣diately seen, yet whereever it is, it cannot long be hid, but needs must discover it self by the external fruits, which follow upon it, and flow from it: for, the fame of their faith did spread abroad by manifesting it self in its fruits. 6. The Lord doth give a name for faith and piety, beyond others,

unto some in mercy, that thereby they may be the more ingaged unto perseverance and constancy, and so to walk answerably unto their name, as knowing that the more famous they are, the more will be ex∣pected from them: for, he mentioneth this of the general fame that was spread of their graces in all the Churches, as a strong motive unto constancy, which, as I shew, is the scope of all his purpose in the first part of the Epistle. 7. It is a piece of a Ministers duty, in relation to his flock, as to press conscience making of duty upon them, 1 Tim. 6. 17. rebuke them sometimes sharply, Tit. 1. 13. yea and to complain of them, both to God and man for pal∣pable neglect of duty, Isa. 49. 4. So to commend them also unto others, even to strangers, for the good that is in them, that thereby they themselves may be the more incouraged in their duty, Chap. 4. 9, 10. and others provoked to follow them in that which is so praise-worthy, 2 Cor. 9. 2. And that God (the Author of all good, James 1. 17.) may hereby get glory, 2 Cor. 8. 16, &c. for, while Paul sheweth he had not need to speak any thing to the commendation of the Thessalonians, their fame was spread so generally among the Churches, he implyeth, it was his usual way whereever he came, to commend the graces of God in such, among whom his Ministry had been effectual.

Ver. 9. For they themselves shew of us, what manner of entring in we had unto you, and how ye turned from God to Idols, to serve the living and true God.

Paul doth here make the truth of what he pre∣sently spoke appear, That the fame and report of their graces was so generally spread in all places, that he needed not speak any thing to their com∣mendation: And he makes it appear from this, that they themselves, that is the forraign Churches among whom he conversed, were able to give him a perfect account of the Gospels progress among the Thessalonians, and more particularly they did give him an account of two things; The first re∣lates to Paul himself and his associates; to wit, what manner of entrance they had to Thessalonica, whereby he doth not mean, that either they had entred that City, or were received by it, in any great pomp or worldly state, The History Act. 17. 1, &c. sheweth the contrary; But he thereby ex∣presseth their own ministerial carriage, and the Lords countenancing of their Ministry among that people, spoken of briefly, v. 5. and more largely, Chap. 2. v. 1. to 13. The second thing whereof those forraign Churches did give Paul an account, relateth to the Thessalonians, and the fruit of Pauls Ministry among them, to wit, 1. Of the work of their conversion, and turning unto God from their Idols, or false Gods, whom they did formerly wor∣ship; which work of turning to God consists in the exercise of faith and repentance, as appears from Isa. 55. 2. with 7. where coming to God, forsaking of sinful wayes, turning to the Lord, are spoken of as expressing pieces and parts of one and the same thing. 2. Of the sincerity of this work, evidencing it self in a twofold end or fruit of their conversion, the first whereof is in this verse, to

wit, their doing service to God set forth by two epithets, to distinguish him from Idols. 1. He is the living God, who hath life in himself, Joh. 1. 4. and is the author and preserver of life unto others, Act. 17. 28. in opposition to their dumb and life∣less Idols, as Sun, Moon and Stars, which the Gen∣tiles worshipped, Psal. 135. 13, &c. Next he is the true God, The word in the Original doth not so much express his fidelity and that truth, which he sheweth in performing what he speaketh, (In which respect he is also the true God, Mat. 5. 18.) as the truth of his being and nature; he is really and truly God, in opposition to another sort of Hea∣then Idols, which though they were not lifeless as the former, but possible men or spirits, yet they were not true, or really Gods, but by nature no Gods, Gal. 4. 8. Doct. 1. It is the duty of Chri∣stians to inform themselves, so far as possibly and conveniently they may, how the work of God doth thrive in forraign Churches, as being members of the same body, 1 Cor. 10. 17. and that thereby they may have matter of rejoycing in God, Chap. 3. 6, 7. and imitation for themselves, 2 Cor. 9. 2. when things go well, and of fellow-feeling with Christs afflicted members, Heb. 13. 3. and wrest∣ling with God on their behalf, Heb. 13. 18, 19. when it is otherwayes: for believers far and near, had informed themselves so well of the state of the Church at Thessalonica, that they were able to give Paul an account of it: for, they themselves shew of us, saith he. 2. It is the duty of Christians, not enviously to suppress, but cheerfully to publish the deserved commendation of others, and the praise

of Gods glorious grace manifested to them beyond their neighbours, even though we should thereby seem to darken our own reputation being compared with theirs: for, so did these other Churches cheer∣fully publish the deserved praises of the Thessaloni∣ans: They themselves shew of us: The word sig∣nifies to declare a thing boldly, freely, and with good will, as Ambassadours do return their answer from forraign States. 3. Whatever praise-worthy grace is among the Lords people, it is ordinarily conveyed unto them from the Lord by means of a publick Ministry, so that a people cannot well be commended, except the Minister whom God hath made instrumental for their good, be in some re∣spect commended also; And therefore for a people to boast of their graces received, and to trample un∣derfoot the reputation of a faithful Ministry, by whose means they were bestowed, is most absurd, and in point of reason inconsistent: for, those be∣lievers being to set forth the praises of the Church at Thessalonica, begin with the commendation of Paul and his associates, who were their Ministers and by whose means they were converted. They shew what manner of entring in we had unto you, and how, to wit, by that mean ye turned to God. 4. As all men are by nature averse from God, with their backs upon him, and full of enmity in all the faculties of their soul, Rom. 8. 7. and members of their body, against him, Rom. 6—19. So there is alwayes somewhat which every man naturally is turned unto, and doth set up to himself in Gods stead, by giving unto it the chief and choice of his affections, which are Gods due: for, while it is said

they turned to God from Idols, it implyeth that they were turned away from God, and addicted to their Idols. 5. Where ever the Gospel is powerfully accompanied with the Lords blessing, to bring about a work of saving grace in a sinner, there will be a turning from, and abandoning of whatsoever did keep that place in the heart which is due to God, whether Idols properly so called, when Divine Worship is purposely given to any thing, under any respect, besides the true God, Exod. 32. 5, 6. with 1 Cor. 10. 7. or improperly, when, though not the outward worship, yet the inward respect and honour, such as the measure of love, joy, con∣fidence, or fear, due to God, is given to the Crea∣ture, whether it be a mans belly, Phil. 3. 19. or his wealth, Eph. 5. 5. for, it was mentioned of these Thessalonians, that they had turned from Idols, as a fruit of the Gospel powerfully preached among them. 6. It will not prove a powerful and gra∣cious work of the Gospel upon a mans heart that he forsake his Idols, except he also turn to God, and bestow upon him that inward respect, external worship, pains and diligence, which he did for∣merly give unto them; Otherwise, if he only turn from a greater degree of Idolatry to a lesser, or from all Idolatry to practical Atheism, or if he quit a false Religion, and turn wholly irreligious and a meer Nullifidian, he doth only change his service but not his master, he serveth Satan and some one or other of his own lusts still: for, it is men∣tioned of them as an evidence of a gracious work among them, they had turned from Idols to God. 7. Though the Lord alone, without any actual

concurrence of our free-will, doth at first regene∣rate us, by creating gracious habits and principles of a new life in us, Ezek. 36. 26. (who then are dead in sins and trespasses, Eph. 2. 1. and conse∣quently can contribute nothing towards our own quickning) yet in the after progress of the work of grace, we are not wholly patients, but from a principle of Grace in us, 2 Tim. 1. 6. we do also work, being first acted and wrought upon by God, Cant. 4. 16. for, saith he, ye had turned to God. The word is of an active signification. 8. Then doth a sinner turn sincerely from sin to God, when he devotes himself wholly to God as his Lord and soveraign, to do him worship and service according to the prescript of his word, Matth. 5. 9. Idle slug∣gards have not sincerely turned to God: for, as a mark of their sincerity in turning, it is mentioned, they turned to God to serve the true and living God. 9. In our doing service to God, we should carefully labour to take him up in those his Divine properties and glorious attributes, by which he hath made himself known to us in his word, that so the known worth of him whom we do serve, may make his service lovely, and our service given unto him to be acceped of by him, as being performed to that God whom Scripture revealeth to be God, and not a to mishapen deity or fancy of our own brains: for, it is mentioned of them in their giving service to God, they took him up as the living and true God, to hearten them in his service, and to distin∣guish him from dead Idols and false Gods: To serve the living and true God.

Ver. 10. And to wait for his Son from Heaven, whom he raised from the dead, even Jesus which delivered us from the wrath to come.

Here is a second thing wherein the sincerity of their conversion did make it self evident, which is first propounded, to wit, their patient waiting for, and hopeful expectation of, the eternal Son of the eternal Father, his second coming from Heaven to Judgement. 2. The grounds of this their hope and expectation are unfolded, in a description of Christ; first, From his Resurrection from the dead, by the power of the Father, so that though he was once dead, he is now alive; And therefore their waiting for his second coming was not without ground. 2. From his Office, whereby, as in the mean time he doth deliver in part, so at his second coming he shall compleatly deliver us, saith Paul, that is, all sincere believers (as he was) from the wrath to come, that is, the punishment, woe and vengeance due to all mankind for sin, Eph. 2—3. and which he shall fully execute at the last day upon all unbelievers, 2 Thes. 1. 7, 8, 9. and therefore they, to wit, believers, had good ground to expect his se∣cond coming, and good by his coming. Hence learn, first, several marks of sound conversion, or of a sincere convert. 1. He doth so turn to God and give him service, as he looks upon God with an eye to Christ, whom he serveth equally with the Father, and through whom he approacheth to the Father, Joh. 14. 6. as to a God reconciled, whose Justice is satisfied and his wrath appeased through

him, Matth. 3. 17. for, it is mentioned as a mark of the sincerity of their conversion, that as they turned to serve God the Father, v. 9. so they also gave divine honour to his Son, by hoping in him, waiting for him, and looking to him as an interpo∣ser betwixt them and the dint of Gods deserved wrath: They turned to wait for his Son—which delivered us from the wrath to come. 2. A sincere convert doth turn to God to give him service not for a start, and season only, with a purpose to re∣turn to his Idols, when he pleaseth, but to continue constant in his service so long as he liveth, and ever while Christ come to loose him from it: for, the word rendred to wait, signifieth to remain constant, and so doth point at their patient continuance in the service of God. 3. A sincere convert can never rest satisfied with his present receipts, or with any thing he can enjoy upon earth, his expectation and hopes do carry him beyond time, to look for Heaven, for Glory, a life of light, and joy to be be∣stowed upon him by Christ, when he cometh to judge the world: for, waiting for Christs second coming is mentioned as a fruit and consequence of their sincere conversion: And to wait for his Son. 4. A sincere convert is one to whom (especially when in a right temper) Christs second coming (although it be abhorred by wicked Atheists, Act. 24. 25. yet) is not terrible, but a thing hoped for, and much longed after: for, they turned to wait for his Son. 5. A sincere convert will not (when in a right temper) quarrel with God, because his promises want a fixed date, or, their performance is delayed, but makes it his work to keep himself

constantly in a suitable frame, as if they were to be performed presently, and yet to wait upon Gods leisure with contentment until his time come to per∣form what he hath promised; for, their waiting on Christs second coming implyeth both these, a keep∣ing of themselves in a posture ready for it, and a patient on-waiting on Gods leisure so long as it is delayed: And to wait for his Son.

Secondly, We may learn hence, divers doctrinal truths concerning Christ wherein the Apostle had doubtless instructed the Thessalonians at greater length, but doth now propound them in most won∣derful brevity, As, 1. That Jesus Christ is true God: for, he calls him the Son of the Father, and therefore of the same substance with him, even God himself: To wait for the Son of God. 2. He is also man: for, it is implyed he was once dead, and therefore he behoved to be also man, whom he raised from the dead. 3. Though he have two Natures, yet he is but one person: for, he speaks of the Son of God and him who was dead, not as of two, but as of one and the same: for his Son whom he raised from the dead. 4. Jesus Christ at his Fathers ap∣pointment, Psal. 40. hath undertaken to be a Sa∣viour, Redeemer, and Deliverer of the Elect from that wrath which is due to them for sin: for, there∣fore is he called Jesus, which signifies a Saviour, Matth. 1. 21. and is said to deliver us from the wrath to come. 5. Jesus Christ the Lord of life did give himself to death, thereby to satisfie pro∣voked justice for the sins of the Elect: for, it is implyed he was dead, while it is said, whom he raised from the dead. 6. Jesus Christ having satisfied

the Fathers justice by his death, was loosed out of prison, raised up from death, and absolved by the Father, as having performed all he undertook: for, he raised him from the dead. 7. Jesus Christ after his Resurrection did ascend to Heaven, to take pos∣session of it in name of the Elect, Eph. 2. and to make application unto the elect of all these good things which he had purchased by his death, Act. 5. 31. for, that they looked for him from Heaven, saith he is there, and consequently that he ascended thither. 8. Jesus Christ in his bodily presence doth now reside in Heaven, and not upon earth; for, there he resides whence he is expected to come: And to wait for his Son from Heaven. 9. As Jesus Christ did deliver the elect from the wrath to come, by paying of a sufficient ransome to provoked Justice in his death: So he is carrying on, while he is now in Heaven, the work of their delivery to∣wards perfection, by making application of the redemption purchased, both to pardon sin in its guilt, and to subdue sin in its strength, Act. 5. 31. for, the word delivered in the Original, may be read in the present time, as well as the preterit, who delivereth us. 10. Jesus Christ shall again return from Heaven, and come to Earth at the last day, to judge the quick and the dead, 2 Tim. 4. 1. for, his coming is waited for by believers, and there∣fore it must be: to wait for his coming. 11. Then, and at that time, shall Jesus Christ compleat the work of the Elects delivery, from that wrath to come, by acquitting them openly, and pronouncing, as their Judge, that blessed sentence, come ye blessed of my Father, Matth. 25. for, so much is implyed,

while his delivering of us from the wrath to come is annexed to his second coming: Look for his Son—who delivered, or delivereth us from the wrath to come. 12. Jesus Christ the Judge shall not then acquit or deliver all from that wrath, but only such who here have lived by faith, and fled to him for a refuge, and laid hold upon the ransome payed by him: for, saith he, who delivereth us, to wit Paul with the believing Thessalonians, and such believers as they were, leaving all others to drink the dregs of that most bitter Cup of Gods unmix∣ed wrath for ever and ever, Joh. 3. 36.