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

CHAP. II.

IN the first part of this Chapter, the Apostle doth further incite them to constancy and perseverance, by a relation of his Ministerial carriage to ver. 13. and of the success of his Ministry among them to ver. 17. which he doth summarily propone, viz. that his en∣trance unto them was not in vain, ver. 1. which he proveth: 1. From his holy boldness, to Preach among them notwithstanding great apparent haz∣ard, ver. 2. Secondly, from the sincerity, both of his doctrine and of his own heart, in preaching it, ver. 3. which latter he doth further clear, first, from his great aim to please God, ver. 4. Second∣ly, by clearing himself of three vices opposite to sincerity, to wit, flattery, and covetousness, ver. 5. and affectation even of that glory which was other∣wayes

due unto him, ver. 6. And thirdly, by shew∣ing he was of a meek and amiable deportment among them, as of a nurse to her children, ver. 7. which he proveth, first, from that ardent desire, he had to do and suffer the utmost for their spiritual nourishment, and this only from love to them, v. 8. Secondly, from his labouring unto weariness, to prevent their burthen and expence, ver. 9. Third∣ly, from his Christian example which did shine before them, ver. 10. chiefly in the duties of his particular calling, ver. 11, 12. After this, he re∣lates the great success his Ministry had among them, ver. 13. evidenced by their constancy in suffering, ver. 14. and hence, doth take occasion to set forth the Jews, their Godless persecutions in their vilest colours, ver. 15, 16. In the second part of the Chapter he doth further pursue his main scope, by convincing them of his intimate affection to them, while he excuseth his long absence from them, first, from his earnest desire and purpose he had to see them, ver. 17. Secondly, from his reiterated en∣terprize to fulfil his purpose, wherein Satan had hindered him, ver. 18. The reason of which his de∣sire and enterprize was that high esteem he had of them, and accession of glory he looked for at the great day, as a fair reward of his pains among them, ver. 19, 20.

Ver. 1. FOr your selves, brethren, know our entrance in unto you, that it was not in vain.

The Apostle being, in order to the further incite∣ment of these Thessalonians unto constancy in the doctrine received, to put them in mind of the dig∣nity of his Ministry, and of his own sincerity in the discharge of it among them, doth here propone a brief sum of all he hath to say to that purpose, to wit, that his entrance in unto them, that is, his un∣dertaking of that employment to Preach the Gospel among them, and his carriage in that employment, was not in vain, That is, was not, 1. rashly under∣taken, without a call from God, nor 2. discharged by him perfunctoriously, or in a vain shew, but in sincerity: Nor yet 3. was it without fruit among them; for the following purpose, which serveth as a commentary to this verse, doth shew that the vanity which he removes from his entrance to them must be extended to all those: Besides the force of the word will bear so much, that being a vain thing, or done vainly, which is done rashly or without a warrant from God, which is done with more of vain shew than of real solidity and since∣rity, and which being done hath no effect or fruit. And for the truth of this assertion he appeals to their own conscience and knowledge, and thereby doth also confirm the truth of that report, which he shew∣ed Chap. 1. 9. was spread among the forreign Chur∣ches concerning his manner of entring in unto them, as appears from the causal particle for.

Hence Learn, 1. This may, and in reason should, commend the love of truth unto a people, and make them constantly cleave unto it, that truth hath been preached unto them by Ministers sent from God for that very end, whose life and practice have preached unto them as well as their doctrine, and whose pains and travel hath been blessed of God among them, to their own discerning: for, the Apostles scope in this first part of the Chapter, by a narration of his call from God to preach unto them, of his Ministerial carriage among them, and of the fruits of his labours towards them, is to incite them to constancy and perseverance in the doctrine received. 2. That others do report well of us, and that our name, and fame, for the graces of God bestowed upon us, be fragrant among many, is then a mercy when our own Consciences can bear testi∣mony that there is some ground and reason for it; otherwise to have a name that we are living and yet be dead, increaseth our guilt, and proveth a snare, Rev. 3. 1. for, the Apostle, having shewn chap. 1. v. 8. how well they were reported of by forreign Churches, doth here imply that they themselves knew there was reason for it: for your selves know, &c. 3. It is not enough that a Minister be well reported of among strangers for sincerity and di∣ligence, except he do approve himself to the Consci∣ences of his hearers, so as he may appeal to them for the truth of what strangers do report of him: for, Paul appeals to the Thessalonians themselves about the truth of that which forreign Churches report∣ed of his entry unto them: for your selves know our entrance in unto you. 4. Where a Minister is

called of God, and carryeth himself sincerely and faithfully in his calling, his Preaching and other pains do very rarely, if ever, want fruit, either sooner or latter, Joh. 4. 37, 38. either manifest or secret, Joh. 14. 42. for, Pauls entrance unto them was not in vain; that is, as was exponed, not without a call from God, not in vain shew, and without sincerity and diligence, and therefore it was not in vain, without fruit.

Ver. 2. But even after that we had suffered before, and were shamefully intreated, as ye know, at Philippi, we were bold in our God to speak unto you the Gospel of God with much contention.

He doth here prove his entrance was not in vain, mainly as to the first thing (though not excluding the other two), which I shew was pointed at in that expression, to wit, that his undertaking of that employment was not rashly, but at Gods appoint∣ment. One convincing evidence whereof was that he ventured upon it over the belly of such discou∣ragements and disadvantages, as no wise man with∣out a call from God would ever have set his face against. And first, he mentions what sufferings in his body, and disgraceful injuries against his repu∣tation and credit, he had sustained for Preaching the Gospel a little before he came to them, as they themselves knew, in their neighbouring City of Philippi, where he was most injuriously and shame∣fully used: See Act. 16. 22, 23, 24. And next he shews that all his sufferings of that sort were so far from making him shrink, that notwithstanding

them all, he took the boldness, being furnished thereunto by Gods grace and assistance, (and therefore it is called a boldness in God) to Preach the Gospel publickly, concealing no necessary truth, without all base fear of flesh (as the word rendred we were bold doth imply) and that in Thessalonica, the prime City of all Macedonia, where were most Jews, enemies to the Gospel, and therefore he might in all probability have expected to incur as much hazard there as in any place else, which the event did verifie, for as he shews in the close of the verse, he Preached there with much contention, the word signifieth combating or fighting, to wit, both by disputing with, and suffering from his malicious opposites, which contention, together with his boldness here spoken of, is clearly held forth, Act. 17. from v. 1. to 10. Doct. 1. Though a mans couragious venturing upon probable or certain suf∣ferings doth not it self alone prove his doctrine to be truth, or his calling from God to Preach that doctrine, Matth. 23. 15. yet, when other more firm arguments are not wanting, taken from the Doctrine it self, the mans Ministerial carriage, the success of his pains among the Lords people, that other taken from his constancy and courage in suf∣fering, joyned with them doth not want its own weight: for, Paul joyneth this of his courage in suffering with other arguments which follow, to prove his entrance was not in vain, that is, his doctrine and calling were from God: But even af∣ter that we had suffered before, we were bold, &c. 2. That a Ministers pains may not be without fruit, and in that respect vain among a people, he should

make Conscience to deliver his message with free∣dom and boldness, so as he omit no necessary truth for fear of flesh, Act. 20. 20. and in an autho∣ritative way make through application of general truths (by rebuking, comforting, exhorting, re∣proving) to the several ranks of hearers, 2 Tim. 4. 2. without which a mans Ministry doth for the most part prove but coldryf, dead and lifeless: for, the Apostle mentions this of his boldness to speak, or freedom and boldness which he used in speaking; as a reason why his entrance was not in vain or without success: But—we were bold in our God to speak. 3. As a suffering lot doth usually attend sincere and faithful Ministers; So it often falls out that they meet with most of trouble and suffering at the close of some notable piece of ser∣vice done to their master Christ; Satans malice is hereby more provoked, Act. 16. 18, 19. and God giveth way to his malice then, to teach his servants that their reward is not to be expected here, Act. 14. 19. with 22. and to divert them, by this hum∣bling exercise, from being transported with lofty thoughts of themselves, arising from their great success, 2 Cor. 12. 7. for, Paul did suffer much, and was shamefully intreated at Philippi, immedi∣ately after he had erected a Throne and Church for Christ in that place, Act. 16. 12. with 19. 4. Where Grace is lively and vigorous, or where habitual grace is quickned by present influence from God, and when duty is sweetned by the faith of an interest in God who doth enjoyn it, afflictions, crosses and sufferings for well doing will be so far from quenching zeal, that they will rather inflame

it: for, though Paul had suffered much before in Philippi, yet he was bold to Preach at Thessalonica; being assisted by God, and having his interest in God as his own made clear, which is pointed at in the expression, we were bold in our God. 5. A Minister or any other should so commend himself, and the good that is in him or done by him, when necessity puts him to it, 2 Cor. 12. 11. as that he make the result of all to be his ascribing the praise and glory of all unto God: for, Paul doth so com∣mend his own courage and boldness, as he gives God the praise of it: we were bold in our God, or by the help and assistance of our God. 6. Trouble and tryal bypast doth not exempt from trouble in time to come. Every new duty almost is attended with some new tryal and difficulty, (See the rea∣sons upon Doct. 3.) for, though Paul had suffered much a little before at Philippi, yet he meets with new troubles here: to speak unto you the Gospel of God with much contention.

Ver. 3. For our exhortation was not of deceit, nor of uncleanness, nor in guile.

He adds a second argument to prove his entrance was not in vain, mainly, as to the second thing I shewed was pointed at by that expression, to wit, that he did not discharge the imployment of Preaching the Gospel among them perfunctoriously, or in a vain shew, as seeming to do much, but in effect doing nothing. And that his entrance was not so in vain, he proveth, both from the sincerity of the doctrine preached, and of his own heart in Preaching it:

where first, he calls his Preaching of the Gospel his exhortation, not only because his doctrine was consolatory to the afflicted (for the word signifi∣eth also consolation) but also, and mainly, because all his Preaching did end in pithy application by ex∣horting them earnestly, humbly, and affectionately (as the word also doth bear) to cleave and wal•• according to the truths, whether doctrinal or pra∣ctical, which were delivered by him•• Next he re∣moves from his Preaching three opposites of since∣rity, the first two whereof point at the sincerity and incorruptness of his doctrine. 1. It was not of deceit, or of insnaring and seducing errour, as the word signifieth, that is, It was not fitted to the corrupt opinions of men, as the Preaching of the false Apostles was, who mingled the Law with the Gospel, to eschew the hatred of the Jews, Gal. 5. 11. 2. It was not of uncleanness, that is, it was not fitted to countenance men in their vice and fil∣thy lusts, as the preaching of the false Apostles was, Jude v. 10, &c. The third doth point at the sin∣cerity of his own heart in Preaching, his exhorta∣tion was not in guile, that is, he did not deceitfully seek his own worldly advantage from them, under a pretext of seeking Gods glory in their salvation, as he more fully declares, v. 5, 6. Doct. 1. It is sincerity and faithfulness in a Ministers carriage that breeds him much trouble, strife and suffering from his carnal hearers, who cannot well comport with Ministers, except they so preach as to please their humour: for, the purpose of this verse, holding forth Pauls sincerity, may be lookt upon as the oc∣casion of his trouble spoken of, v. 2. for our exhor∣tation

was not of deceit. 2. The most effectual way to convince others of sin who are guilty, or at least to render them inexcusable, is to make our carriage reprove them, by holding forth in our life and practice a lively coppy of such vertues as are contrary to their vices: The voice of a mans work doth pass further than of his word: for, it may be very probably conceived that the Apostle in avow∣ing his sincerity, and purging himself of the vices mentioned here, and in the verses following, hath an eye to the false teachers, who were guilty of these evils, and whom he doth hereby reprove: for our exhortation was not of deceit. 3. It's inexcusable boldness, daring presumption, and such as argues him, who is guilty of it, an unsincere, rotten-heart∣ed hypocrite, when a man doth purposely wrest the word of truth, to give some seeming countenance unto the erroneous opinions, or loose licentious pra∣ctises of such whose hatred he would decline, and whose favour he would gain: for, to prove that his entrance was not in vain, or his carriage was not unsincere, he saith, his exhortation was not of deceit or of uncleanness, implying, if it had been so, he would have been a gross hypocrite. 4. When a man doth bend his wit to patronize errour in opinion, he will at last prove no great unfriend, but a secret favourer of profanity and vice: for, so much is im∣plyed, that if his exhortation had been of deceit, it would have been of uncleanness also. 5. It is not sufficient that a Minister do not wrest truth, but Preach the sincere word without mixture, except he also Preach it sincerely, with a single eye to Gods honour, and the salvation of his people, with∣out

any allowed to-look towards base or by-ends: for, Paul thinks it not enough to remove corrupt∣ness from his doctrine, except he also purge himself of insincerity in the delivery of it, while he saith, not in guile.

Ver. 4. But as we were allowed of God to be put in trust with the Gospel, even so we speak; not as pleasing men, but God, who trieth our hearts.

The Apostle having removed from himself the op∣posites of sincerity, v. 3. doth here positively af∣firm, that his behaviour in his Ministry was sin∣cere, whereof he gives this one instance, That his design in Preaching, and in all the other pieces of his Ministerial employment, was never to please the sinful humours of men, but to approve himself unto God, and to be approved of him: And he gives two reasons inducing him thereto. 1. The consi∣deration of that rich favour, and the conscience of that great trust put on him by God, who having allowed him, or approved and judged him fit, as the word signifieth, did intrust him with the Gospel, or concredit the publick dispensing of it unto him. 2. The consideration of Gods omniscience, who knows the heart, Jer. 17. 10. makes enquiry into the heart and passeth sentence upon men according to their heart, 1 Sam. 16. 27. Doct. 1. The sin of man-pleasing cannot stand with sincerity and pleasing of God in any man, and least of all in a Minister: (See in what respects a Minister should and may please man without sin, and in what respects not, upon Gal. 1. 10. doct. 6.) for, he gives that as an

instance of his sincerity, and study to please the Lord, he spoke not as pleasing men but God. 2. It is one of Satans great designs, to possess the minds of people against the most faithful of Christs ser∣vants, with strong suspicions that though there be nothing blame-worthy in their external walk, they may yet be guilty of inward abominations, as of pride, hypocrisie, covetousness, unstreightness, and such like, because he knows that as nothing marreth the edification of people more than rooted preju∣dices of that kind against their Ministers, So that though honest Ministers may justly deny the charge, yet they cannot so easily demonstrate to the pre∣judged party their own freedom from the guilt charged, there being alwayes somewhat in the best actions of most innocent men that may by an uncha∣ritable and prejudged on-looker be constructed to spring from some of those bitter roots; and there∣fore the servant of Christ should labour not only to keep himself free of those evils, but also from doing any thing which may savour of them, or give unto people any just occasion to conceive that he is tainted with them: for, Pauls clearing him∣self of those inward abominations, here and in the preceding and following verses, implyeth that some did suspect him guilty, and that he walked so as he might justly clear himself that he was free of them, even so we speak, not as pleasing men. 3. Then do we walk sincerely, when, as in every other thing, so especially, in the duties of our particular calling we labour to please, and to approve our selves unto the Lord, to wit, by doing not only what he commands, Rom. 12. 2. but also

in the manner which he prescribes, 1 Cor. 10. 31. and especially, by seeking after and resting satisfied with his approbation of what we do for matter and manner, without stepping one hair breadth off the road way of duty, for catching applause or ap∣probation of man: for, Paul gives this as an in∣stance of his sincerity, that, in the duties of his particular calling as a Minister, he did labour to please God, or approve himself unto him: even so we speak; not as pleasing men but God. 4. As the ministerial calling is of any other the greatest trust, there being no less concredited to the person imployed in it than the Gospel of Christ, and the souls of his people, Heb. 13. 17. so none should be intrusted with that weighty charge, but such as after tryal are found in some tolerable measure fit∣ted for it: for, Paul sheweth he was, when made a Minister, put in trust with the Gospel, and this after he was allowed of God, the word signifieth proved and judged fit, which implyeth not that he had any fitness of himself, but the Lord, of unfit, did make him fit, Gal. 1. 18. and did then intrust him with the Gospel. 5. There is not any thing prevails more strongly with an ingenuous and gra∣cious heart to make him in all things please the Lord, than the serious remembrance of his rich receipts from him, and how much he stands a debtor to Gods free grace and favour on that account: for, Paul makes the mercy manifested by God in making him a Minister, a reason why he studied in all things to please him: But as we were allowed of God to be put in trust with the Gospel, even so we speak. 6. It is a speaking evidence of a Ministers

call from God, when the conscience of his calling prevaileth with him to order himself in all the pieces of his imployment, both for matter and man∣ner, as that he may approve himself to God who hath called him: for, the conscience of Pauls calling prevailed so with him: as we were allowed to be put in trust—even so we speak not as pleas∣ing men, but God. 7. As God who knoweth the heart doth chiefly judge of mans actions according to that frame of heart wherewith he doth discharge them; So then do we know and believe that it is so, when our faith and knowledge of it doth make us in all our actions take such inspection of the heart, as that for our inward sincerity we may approve our selves unto him who tryeth our hearts: for, the knowledge of this truth did so work upon Paul, while he saith, we speak as pleasing God, who try∣eth the hearts.

Ver. 5. For neither at anytime used we flattering words, as ye know, nor a cloak of covetousness, God is witness.

The Apostle doth here remove from himself and his Ministry two other vices, which are inconsistent with that single hearted sincerity that ought to be in a Minister; and hereby doth also meet with the false Apostles, who were tainted with the vices fol∣lowing: first, he used not flattering words, that is, speeches fitted to please the carnal corrupt humours of men, for gaining of favour or some reward from them: The word in the original is taken from another, which signifieth meat, implying, that

flattery is a base belli-god vice, whereby the flat∣terer becomes a slave to every bodies humour for a piece of bread: And for his freedom from this vice, he appealeth to their own knowledge, who might easily judge of his words, whether they were flattering or not. 2. He used not a cloak, or pre∣text, of covetousness, that is, neither was he avow∣edly covetous, or inordinately desirous of worldly gain, neither did he make a scug, pretext, or cloak of piety, or of any laudable vertue to cover any such covetous desire, as the false Apostles did, Rom. 16. 18. And because men could not so well judge of his freedom from this sin as from the former, seeing it is usually hid under some specious pretext, therefore he appealeth unto God to judge, and bear witness, whether he spoke truth or not. Doct. 1. The sin of flattery, at least when given way to and allowed, cannot consist with the Grace of sincerity (as in no man so much less) in a Minister: where a man inslaveth himself to please the sinful humours of people, and upon any terms not to irritate them, he will not spare to wrest the truth of God to make it subservient to his base design, by strength∣ning the hands of the wicked and promising him life, Ezek. 13. 22. for, Paul denyeth that he used flat∣tering words, as inconsistent with that sincerity formerly spoken of, which appears by the causal particle for: for, neither at any time used we flat∣tering words. 2. Though flatterers be deep dis∣semblers, and bend their wit to make all men believe they respect and love them, when they but seek to prey upon them, Prov. 29. 5. yet a man of under∣standing will easily discern them: And it argues

••••ther great stupidity, or blind self-love in the man▪ who when he is flattered to his face, knoweth i•• not, but taketh foulest flatteries for real praises: for, while he appealeth to themselves to judge if he used flattering words, he implyeth they might easily have discerned his flattery, if he had been guilty of it: for, neither used we flattering words, as ye know. 3. There is not any sin more unbe∣seeming to, nor inconsistent with sincerity in, a Minister, than the sin of covetousness. The man who is enslaved to it will make his gain of all things, if it were by making merchandise of Christ him∣self, Matth. 26. 15. of truth, 1. Tim. 6. 10. and of a good conscience, Micah 2. 2. for, Paul doth clear himself of covetousness, as inconsistent with that sincerity formerly spoken of: for neither used I—a cloak of covetousness. 4. The sins of flat∣tery and covetousness go oft together, The covetous wretch is of such a servile temper, as to make his tongue a Trumpet to sound out the praises of all by whom he may have the least advantage, even though he know there be no real worth in the per∣son whom he so commends: for, Paul insinuates so much while he purgeth himself from both these vices joyntly: for neither at any time used we flat∣tering words, nor a cloak of Covetousness. 5. As ••oulest sins have of times fair pretenc••▪ So there is not any sin that folk desire more to keep under a cover than the sin of covetousness. It is so base a sin, that though it have many savourers be∣cause of the advantage it bringeth with it, yet no man doth willingly seem to be guil••y of it, or is content to be upbraided with it: for, he s••i••h no••,

he used not covetousness, but a cloak of Covetous∣ness, Because it is often coloured over with some Pretext. 6. Though fair pretences may cover foulest sins from the eyes of men, yet not from the eyes of God, in whose sight all things are naked and uncovered; He not only perceives the sin which lyeth hid from man under a specious pretext, but doth so much the more detest it that it dare dis∣guise it self and appear in a pious dress: for, his appealing unto God to judge if he used a cloak of covetousness, implyeth, that no cloak or pretext could hide his sin from the eye of God: God is witness. 7. That Christians under the New Te∣stament may take an Oath: and upon what condi∣tions, see upon Gal. 1. 20. Doct. 3. for, God is witness, is the form of an Oath. See the exposi∣tion of Gal. 1. 20.

Ver. 10. Nor of men sought we glory, neither of you, nor yet of others, when we might have been burthensome, as the Apostles of Christ.

He doth here remove another vice from himself and his Ministry, to wit, his seeking of glory: whereby is meant, 1. more generally his affecting even of that glory and respect which was due unto him. And 2. more particularly, which agreeth best with the latter part of the verse, a rigid exact∣ing of honourable maintenance, which goeth under the name of glory, because it was a just testimony of his honour and dignity, and an acknowledgement of his superiority over the people, Heb. 7. 4. And first, that he may purge himself both from ambition

and greediness, he denyeth that he was guilty of seeking glory, in either of those respects, whe∣ther from them, or from any other, while he was with them; for though he received maintenance from the Philippians, even while he was at Thes∣salonica, yet he did not rigidly nor covetously urge it, Phil. 4. 16, 17. Next, he amplifieth his free∣dom from those two vices by this, that as to the point, especially, of his not pressing upon them for honourable maintenance, he did thereby remit of his right, seeing as an Apostle of Christ, or, by ver∣tue of his Apostolick office, he might have been burthensome and chargeable unto them, to wit, by exacting maintenance from them, for the same word is rendred chargeable, and made use of in this sense, v. 9. Doct. 1. As we are not bound to reject that lawful respect and reverence which is due to vertue, and to those who are indued with it, where we have the offer of it; So for a man to hunt after respect and esteem, as his main design, or to seek it eagerly, doth favour of vanity, and should be far, especially from a Minister, as he would not be found in the least to seek himself more than Gods honour, and the good of souls: for, he saith not, he did not receive glory, only he did not seek it: nor of men sought we glory. 2. The sin of covetousness consists not only in our seeking more of things worldly than we have a right unto, but sometimes also in a rigid exacting of that which is our right; and this especially in a Minister, when his so doing may prove a stumbling block unto others, and one way or other ma•• the pro∣gress of the Gospel among a people: for, though

Paul had a right, as he here doth shew, unto ho∣nourable maintenance, yet he did not exact it, lest it should have marred the Gospels progess, 1 Cor. 9. 12. and this he gives as an evidence of his free∣dom from covetousness: nor of men sought we glo∣ry—when we might have been burthensome. 3. That worldly maintenance is due from a people unto Ministers, See upon Gal. 6. 6. Doct. 4. and here the Apostle doth assert it, while he saith, when we might have been burthensome as the Apostles of Christ. 4. It is not enough to know what lawfully may be done, except we also consider what, in re∣spect of circumstances, is convenient to be done: Circumstances do alter much the nature of an acti∣on, and make that which is in it self lawful to prove unlawful, at least inconvenient, and so sinful at such a time: for, the Apostle knew it was lawful to exact his maintenance, yet finding it was not con∣venient in that time and place, he doth forbear: nor of men sought we glory, when we might have been burthensome, &c.

Ver. 7. But we were gentle among you, even as a nurse cherisheth her Children.

The Apostle having already commended his Mi∣nisterial carriage among them, by avowing his freedom from such vices as are inconsistent with that single hearted sincerity which ought to be in a Minister, he doth now begin to commend it fur∣ther, by condescending upon some vertues, the ex∣ercise whereof was eminent in him. And first, in general, he sheweth that he was gentle, that is, of a

me••k and amiable deportment, doing all duties to∣ward them from a principle of love and delight (as some derive the word in the original from another which signifieth delight) and drawing them on to do what he required, not so much by rigid boast∣ing and constraint, as by meek perswasion and word-speaking (for-the word comes from another which signifieth to speak) and he saith he was gen∣tle among them, whereby he shews he carried him∣self not as a superiour, but as an equal, as one of them, and to all of them, and in the midst of them as the word signifieth. And in the latter part of the verse he illustrates this his gentleness and meek∣ness, from the tender affection and care, not of a mercenary nurse, but a nursing mother, who dimits her self to the meanest and basest of offices, for the more warm and tender education of her children. The grounds of which similitude are in the fol∣lowing verses. Doct. 1. It is not enough that a Minister of Christ abstain from such scandalous sins of flattery, greed and ambition, as time-servers are guilty of; but he must also labour for the exercise of such vertues as may commend his Ministry, and gain respect for him in peoples consciences: for, Paul, besides his freedom from such vices, doth shew that his conversation was adorned with the exercise of several praise-worthy graces, in this and the following verses: But we were gentle among you. 2. The Lords Ministers are not, under pre∣tence of eschewing base flattery, to carry themselves too austerely, retiredly, and much less indiscreet∣ly: As they should not flatter men in any known sin, so neither censoriously carp at every small thing,

wher••in is no ••ffence neither to God nor man: Both of which extremities must be eschewed, and Gods way, which lyeth betwixt the two, followed: They should so please all men to edification, Rom. 15. 2. as to flatter no man in what is really sinful; They should so discountenance known sin in any man, 1 Tim. 5. 20. as to be of an amiable discreet and gaining carriage towards all men: for, Paul having cleared himself of base flattery, v. 5. sheweth here that he was of a meek and amiable deportment among them: But we were gentle among you. 3. So ticklish are people to be wrought upon in or∣der to their spiritual good, that a Minister who would prevail with them must study their humours, and set himself to digest many provocations, and to comply with their temper, yielding unto them all contentment in all things, so far as he safely may with a good conscience; He must even become all things to all men, that he may save some, 1 Cor. 9. 22. for, Paul implyeth that he did all this, while he saith, we were gentle among you. 4. There is somewhat of tender affection, and of care and diligence flowing from affection, in a nursing mo∣ther towards her own Children, which is exempla∣ry and cannot well be imitated by any other; And therefore mothers whom God hath made in all other respects fit to nurse their Children them∣selves, should not, without some pressing necessity, deprive their little ones of their motherly care, by putting the charge of them upon another: for, Paul implyeth so much while, being to set forth the height of his affection towards these Thessalonians, he doth use the similitude, not of a mercenary nurse,

but of a nursing mother, as is clear from his call∣ing the Children whom she cherisheth her own: Even as a nurse cherisheth her children. 5. It is not so much to be regarded what pieces of duty a Minister doth discharge to a people, as with what affection and heart they are discharged by him; and a Minister who would have his pains facili∣tated unto himself, and blessed unto the Lords••peo∣ple, should labour to put on towards them bowels of compassion, and a kind of natural tenderness of loving affection, such as is in a father or mo∣ther towards their babes; Or if there be any af∣fection more tender than another, he should en∣deavour to put it on, and express it, in seeking after their spiritual good: for, Pauls affection was such as is in a nursing mother towards her own chil∣dren.

Ver. 8. So being affectionately desirous of you, we were willing to have imparted unto you, not the Gospel of God only, but also our own souls, be∣cause ye were dear unto us.

The Apostle doth give, in this and the following verses, five grounds of the former similitude, all and every one of which doth prove his meek and amiable deportment among them, as being so ma∣ny branches of it. And 1. as the nursing mother, if she be ••ut for a little time absent from her chil∣dren, doth most vehemently long to see them, that she may give them the breasts and other food con∣venient for them: So Paul was affectionately de∣sirous of them; It implyes a vehement desire after

them, and speaketh (as it seemeth) the ardency of desire he had, while he was busied with his handy labour, v. 9. and they with theirs, to have the Congregation again convened, that he might preach unto them. 2. As the nursing mother when she comes to her children hath an unspeakable de∣light to feed them with food convenient, and with her own blood now turned to milk: So, Paul was willing, or had such an inexpressible delight and pleasure (for so the word signifieth) not only to feed them spiritually, and to impart the Gospel to them by his Preaching, but also, for their through confirmation in the truths preached by him, to im∣part unto them, or for them, his very soul, that is his life (so called usually, 1 Sam. 24. 11. & 26. 21. because the presence of the soul in the body is the cause of life.) Now this gradation here used, from his impar••ing the Gospel to the impart∣ing of his life, implyeth not, that the Gospel is of less value than a mans life, but that it is more dif∣ficult, and speaketh greater affection in any, to lay d••wn ••is life for others, than to impart the Gospel to them. 3. As the only reason which moveth the nursing mother to do all, is motherly af∣fection to her children, and no hope of gain: So was it with Paul even because they were dear unto him, or beloved by him. The words To ex∣poned hold ou•• several pieces of a sweet frame of spirit, most necessary for a Minister: And first, he should be so disposed, as to be ever in a readiness to close with any opportunity that providence doth offer for gaining of souls to God, yea and to thirst after opportunities of that kind, when one

way or other they are withheld: for, thus was it with Paul, he did vehemently long to have the Lords people convened, that he might Preach to them: So being affectionately desirous of you. 2. Whatever he doth in the several duties of his calling, he should do it not of constraint, or with a kind of reluctancy, for the simple exoneration of his Conscience, and to stop the mouths of those whom he feareth may otherwise challenge him, 1 Pet. 5. 2. but from an inward principle of de∣light, and hearty good liking to his work: for, Paul was acted from such a principle, we were wil∣ling, or had an inexpressible delight and liking (as the word signifies) to have imparted the Go∣spel to you. 3. The choice text wherein he should delight most to discourse and preach of, should be the glad tydings of salvation, to lost sinners, through Jesus Christ a Redeemer: for, so did Paul: we were willing to have imparted to you the Gospel, or the glad tydings of salvation as the word doth signifie. 4. He should be forecasting what the faithful discharge of his message may cost him, what hazard, loss, or suffering he may be put to for it; and resolving, come what may come, never to shrink from his duty: for, Paul did fore∣cast, it might cost him his life, and resolveth to quit it: we were willing to have imparted to you not the Gospel of God only, but also our own souls. 5. He should be so disposed, as to be in a readiness to seal the truth preached by him with his blood, and thereby to confirm and strengthen the Lords peo∣ple in the faith of it, Phil. 2. 17. if God shall call him to it: for, so was Paul—to have im∣parted

unto you our own souls. 6. He should la∣bour to have the Lords people so much indeared to him and beloved by him, that whatever he do unto them, or suffer for them, may flow from af∣fection and love to them: for, so was it with Paul: We were willing to have imparted to you—be∣cause ye were dear unto us.

Ver. 9. For ye remember, brethren, our labour and travel: for labouring night and day, be∣cause we would not be chargeable unto any of you, we preached unto you the Gospel of God.

Here is a fourth ground of the similitude, to wit, that as the mother, who is poor and destitute of her husbands help, doth labour night and day that she may have wherewith to sustain her self, and thereby enable her for sustaining of her chil∣dren: So doth the Apostle speak of his own dili∣gence here, and thereby confirmeth what he spoke of his affection to them, v. 8. as appears by the causal particle for, while he saith they did remem∣ber, or at least might remember first, more gene∣rally, his labour and travel: The first word in the original expresseth labour unto weariness, and the second labour after weariness, so that when his body was wearied he did not give over, but made to work again. And next more particularly, 1. His uncessant diligence in his labour, he labour∣ed night and day, to wit, so much of that time as might be spared from his necessary refreshments by meat and sleep. 2. The matter of his labour, partly expressed in Preaching the Gospel, partly

implyed in his handly-labour, by making tents to maintain himself, Act. 18. 3. 3. The end why he did so labour, that he might not be chargeable nor burthensome, neither to the whole community, nor yet to the private estates of any particular person among them: and this, as it seems, because, for some reasons not mentioned, the success of the Gospel would have been otherwise retarded among them, as it would have been at Corinth if Paul had exacted stipend from them, 1 Cor. 9. 12. though it was not so in other Churches where Paul exacted his right, 2 Cor. 11. 8. Phil. 4. 14. Doct. 1. Where there is entire and ardent love in the heart, either to God or man, it maketh any piece of ser∣vice done unto them or for them, though other∣wise never so burthensome, to be but light and easie: for, because they were dear to him, v. 8. there∣fore doth he willingly undergo no small labour and travel for them: for ye remember brethren our la∣bour and travel. 2. It is the duty of people to call to mind, and not to forget the great pains and labour that Ministers have been at for bringing about their spiritual good, that so they may not only be thankful to God, who hath stirred up any to lay their otherwise perishing condition so near to the••r heart, and acknowledge their obligation to instruments who have willingly spent themselves for their sake: but also may thereby learn to va∣lue the worth of any spiritual good which they have received, labour to maintain and improve it, seeing their enjoying of it hath been the fruit of so much diligence and pains: for, Paul implyeth it was their duty to remember, while he saith, ye

remember brethren, our labour and travel. 3. It is the Lords allowance and command that men of most eminent parts and greatest esteem should di∣mit themselves to the meanest and most toile∣some of imployments, for purchasing a mean of livelyhood and subsistence, rather than that they should close with any sinful course, or use unlaw∣ful means for that end: for, here Paul, a great Apostle, being straitned for a livelihood, doth la∣bour night and day in that mean employment of making ••ents, Act. 18. 3. 4. Though Ministers are not to be entangled with the affairs of this life, 2 Tim. 2. 4. and ought to give themselves wholly to the duties of their calling, so as they be not turned aside from them by unnecessary diversions, 1 Tim. 4. 15. yet in case of necessity and want of maintenance, otherwise occasioned either by the extream poverty or profane unthankfulness of the people, he may use some handie labour to maintain himself and his family, 1 Tim. 5. 8. and yet not cease from preaching the Gospel: for, Paul a Mi∣nister of the Gospel, in this case of necessity, did labour night and day, and preached unto them the Gospel of God. 5. There is no ground here from Pauls practice to establish Popish works of super∣erogation, or good works, (which as they say) are not commanded, but done over and above du∣ty: for, Pauls abstaining from taking maintenance was no such work; It was his duty in the present case (however he had sufficient right to it other∣wise, v. 8.) seeing by taking of maintenance he would have retarded the Gospel, and therewith the glory of God and spiritual good of his neighbour,

1 Cor. 9. 12. for promoving whereof he was bound by both tables of the Law (Matth. 22. 37, 39.) to do whatever was in his power; and therefore in this case it was not a work over and above duty.

Ver. 10. Ye are witnesses, and God also, how ho∣lily, and justly, and unblameably, we behaved our selves among you that believe.

This verse may be taken as a fifth ground of the similitude, to this purpose, That as the godly nurs∣ing mother doth not only nourish her children with milk and other meat, but also endeavours to live among them Christianly, that their tender age be not corrupted, but rather edified by her good example: So Paul did not only feed the Thessalo∣nians spiritually by preaching the Gospel, but also made his Christian life and holy practice shine be∣fore them, while he behaved himself holily as to God, in the duties of his worship, and justly as to men, and in all his dealing with men, and (which followeth upon the former) unblameably or with∣out complaint, so as (though God might justly tax him, 1 Joh. 1. 8. yet) man could shew no reason for which to blame him: And he saith, he behaved himself thus among those that believe, the word may be rendred to those that believe, implying, that in his leading an holy life, next to Gods glory, he had respect to their good, that they might be edified by his good example. And for the truth of all this, he appealeth both unto themselves and God as witnesses; To them, as witnesses of his out∣ward

conversation, and to God, as witness of his inward sincerity. Doct. 1. As it is the duty of all, and especially of Ministers unto their flocks, to walk before them in the good example of an holy life, otherwise they cannot choose but destroy more by their unministerial walking than they can build up and edifie by their most excellent and Or∣thodox Preaching: So it is a singular mercy unto a people when God gives them such a Minister, as even his very life and carriage doth Preach unto them: for, Pauls life was thus exemplary for piety before the Thessalonians, and he doth speak of it as a mercy from God unto believers among them: ye are witnesses saith he, how holily—we behaved our selves among you, or to you that believe, im∣plying that his living so was much for their be∣hoof: and he saith, how holily—to shew his car∣riage was singularly and eminently holy, and not according to the ordinary strain only. 2. Then is the life of a Christian, and especially of a Christi∣an Minister, such as it ought, when he hath re∣spect to all the Commandments, as well to those of the first Table by living holily to God, as of the second by living justly towards men: for, so did Paul: how holily and justly we behaved our selves. 3. It concerneth all men, and chiefly Ministers, to carry themselves unblameably, and so as neither men have just reason to complain of them, nor they be too querulous and much in complaining of their own lot measured out unto them by God, or of every unkindness they may receive from the people of their charge; There being no rank of people which hath the eyes of more upon them, and whose

escapes do more incapacitate them to do good in their station, and whom the Lord doth more ear∣nestly call to the exercise of patience, without all seeming to repine, than those of the Ministry: for the word in the original rendred unblameable doth signifie without complaint, and that both in an active and passive sense, that is, so that we do not much complain of others, and that others have not rea∣son to complain of us: how unblameably we behaved our selves. 4. No man may need to expect he can so walk as that none complain of him, or be displeased with him; It is sufficient for a good man in order to his peace, that he do so behave himself as he give no occasion of complaint unto any, and that those who are really gracious do approve of him; But as for those who are yet in their unre∣newed state, a man may expect that the more Chri∣stianly he doth walk, he shall be reproached the more and spoken evil of by such, 1 Pet. 3. 16. for, taking ••he words as they are here rendred among you that believe, Paul doth thereby imply, he was not free of blame from all, but only from believers among them. 5. That a man do live a truly pious and Christian life, it is not sufficient that he dis∣charge all the external duties of the first and se∣cond table, with such exactness that the sharpest sighted of men cannot justly tax him; but he must also make Conscience of inward and spiritual du∣ties, and that he do what he doth in single-hearted sincerity, from such motives, and for such ends, as God approveth, and whereof only God himself is witness, otherwise the more that a man do in the external duty he is the more refined and self-de∣ceiving

hypocrite: for, Paul made conscience both of external and internal duties, as it appeareth from his taking men to witness of the former, and God to witness of the latter: ye are witnesses and God also, &c.

Ver. 11. As ye know, how we exhorted and com∣forted, and charged every one of you, (as a fa∣ther doth his children.)

He doth here prove that his life was such among them as he presently spoke of, and thereby shews somewhat further of that laudable and praise-wor∣thy ministerial carriage which he had among them, for the truth whereof he appealeth also to their own knowledge and conscience; how that as a fa∣ther (whose office is to instruct his children, being come to age, Gen. 18. 19.) he made application of the doctrine delivered by him unto every one of them in particular, by exhorting some to duty, duty, to wit, seriously and with much intreaty, (as the word doth signifie) by comforting others un∣der their outward crosses or inward sad exercises, and in order hereto by peaking lovingly and affecti∣onately unto them, (as the word doth signifie) and by charging or obtesting others, and that with most severe commination of terrible judgements, as the word doth usually imply. Doct. 1. The most exact touchstone whereby to try the real soundness of any mans holiness, is to judge him by what he is in the duties of his particular station; If so he not only discharge the common duties which are in∣cumbent to every Christian of whatsoever calling,

but also make conscience of those particular duties unto which he is in a peculiar manner obliged, as a man set in such a station, whether as a Magistrate, or Minister, or Master, or servant, &c. for, Paul doth mention his diligence in the several duties of his particular calling as a Minister, for an evidence that his life was holy, just and unblameable, while he saith immediately after the former purpose, as you know how we exhorted, &c. 2. As a Chri∣stian, and especially a Minister, may sometimes speak to the commendation of his own carriage, and thereby do God good service, 2 Cor. 6. 3, 4, &c. So Christian prudence should teach him to single out those things especially for the matter of his own commendation, for which he knoweth he is already approved and commended unto peoples own consciences: for, Paul doth commend his own Ministerial carriage from such things most, as appeareth by his reiterated appeals to their own consciences, for bearing witness to the truth of what he saith, and here he appealeth again: As you know, saith he. 3. As the chief piece of a Ministers work is to make pertinent application of general truths unto the particular cases of the Lords people: So because the case of all is not one and the same, but diverse, therefore he must, chiefly in the appli∣catory part of his work, cut and divide the word aright, 2 Tim. 2. 15. not by speaking unto all the same things, and alike, but assigning unto every man his own convenient portion, by exhorting the more tractable, comforting the afflicted, and by obtesting and charging under all highest pain such as are more refractory and obstinate: for, so doth Paul, ye

know, saith he, how: we exhorted, and comforted, and charged. 4. It is not sufficient exoneration of a Minister that he Preach in publick, and there make as particular application of general truths as in prudence he may; But because there are some things which it is not expedient to mention in pub∣lick, Eph. 5. 12. and some who cannot be so well gained by taxing their sin in publick, and others who shuffle by themselves the closest application that a Minister in prudence can make in the publick, therefore he is also obliged to make application of and to dispense the word to every one in private, severally, and apart, so far as he may without ap∣pearance of evil, chap. 5. 22. or wasting the time which should of necessity be spent in fitting him for, and discharging of the publick duties of his Ministry which he oweth unto all: for Paul ex∣horted, comforted, and charged every one of them. 5. The Minister of Christ should so behave him∣self with meekness and gentleness, as that he do not by an excess of those weaken his Ministerial gravity, authority and respect; A mixture of both is an excellent composition, which if any other doth most beseem a Minister: for, Paul having shewn that for gentleness he was a nursing mo∣ther, v. 7. &c. he declareth here, that for au∣thority and gravity he was as a father: As a fa∣ther doth his Children, &c.

Ver. 12. That ye would walk worthy of God, who hath called you unto his Kingdom and Glory.

Here is, first, what he exhorted them to, even to walk worthy of the Lord, not as if they could have demerited his favour, which is free, Rom. 11. 6. but that they might so walk, as to resemble him in what concerned their duty, 1 Pet. 1. 14, 15. As a child is said to be worthy of such a father, when he imi∣tateth him; and so as their life might be accounted worthy to be taken notice of by him, when they with all their actions should come to stand and be judged in his sight. Next, there is a reason to in∣force this walk, in a description of God, from his gracious act of calling them to partake, not only of his Kingdom of grace here, but also of glory hereafter. Doct. 1. As Christians are not called to Idleness, or to stand still doing nothing, but to walk and make progress; So the rule by which they ought to walk is not their own corrupt wit, nor yet the approbation or example of men, but that excellent pattern of divine properties and vertues, which Scripture ascribeth to God, and are held forth to be imitated by us, in so far as our duty is expressed by them: for, Paul says they were called to walk worthy of the Lord. 2. Though there is no walk attended with such real profit, credit or comfort, as our walking worthy of the Lord, and labouring to resemble him; yet so back∣ward are we to the way, so apt to be discouraged in it, so resolute are men by nature never to own it, that there must be no small work before we con∣descend

to enter it; yea, the Godly themselves do need a sharp spur to pouse them forward, to keep them from fainting in it, or turning away from it: for, Paul saw it needful to exhort, comfort and charge even those whom God had already called, that they would walk worthy of God. 3. As none can walk worthy of God but those who are effe∣ctually called, all others being dead and destitute of any principle of spiritual life and motion: So then do we improve those excellent priviledges which follow upon effectual calling, aright, when we do not turn grace unto wantonness, but look on all our gracious receipts as so many ingagements and incitements unto duty: for, he supposeth they were called, and draweth an argument from their calling, and those gracious priviledges which follow on it, to make them walk worthy of God: walk worthy of God who hath called you, saith he, to his King∣dom and glory. 4. As there is an inseparable con∣nexion betwixt a mans being a kindly subject of Gods Kingdom of Grace here, and his partaking of glory hereafter: So there is not any thing of greater force, to make a man walk worthy of God, by leading an holy life, than his well grounded faith and hope of glory to be injoyed in Heaven: The man who looketh to be in Heaven for ever, cannot choose but have his conversation in Heaven, and i••••ure himself somewhat to the custome and man∣ners of that Country, where he intends to live eter∣nally: for, Paul makes the partaking of Gods glory to follow necessarily upon reception to his Kingdom, and both an argument to make them walk worthy of God: who hath called you unto his King∣dom and glory.

Ver. 13. For this cause also thank we God without ceasing, because when ye received the word of God which ye heard of us, ye received it not as the word of men, but (as it is in truth) the word of God, which effectually worketh also in you that believe.

The Apostle having already set forth his own ministerial carriage, doth now (in further prose∣cution of his main scope, which is to incite them unto constancy) put them in mind of the success of his Ministry among them, and thereby confirmeth that his entrance unto them was not in vain, as to the third thing which I shewed on v. 1. was pointed at by that expression. And, first, he expresseth his success among them briefly, while he sheweth, that uncessantly, or, at all times, when oc∣casion offered and God required, he made consci∣ence of thanksgiving to God for the work of their effectual calling by his Ministry, implyed in the expression for this cause, which relates to the close of v. 12. even because God had called them to his Kingdom and glory. And next he proves they were effectually called, and thereby doth more fully express the success of his Ministry, by shew∣ing, 1. They had heard the word of God preached by him attentively. 2. They received it being heard, or did take it to their second consideration whether it was the word of God, or not; for so the word, rendered received in the former part of the verse, doth imply, even to receive what is spoken in order to the tryal of what truth is in it. 3. After tryal

they found, and were perswaded that it was no hu∣mane invention, but the truth of God: and here Paul inserts in a parenthesis, that it is so indeed, and consequently, that they were not mistaken in their perswasion. 4. They did receive and embrace it as such, for the word, rendered received in the se∣cond place, differs in the original from the for∣mer, and signifieth so to receive, as with the heart and by faith to embrace what after tryal hath been found to be truth. 5. The word being thus re∣ceived did work effectually (in believers among them) a gracious and real change from sin to holi∣ness of life, as the fruit of the word is set forth, 2 Cor. 10. 4, 5. The word in the original signifi∣eth to work with a kind of irresistable efficacy. Doct. 1. The Lord doth usually bless with suc∣cess the pains of those Ministers, whose life and conversation doth prove exemplary for piety unto the flock, and an ornament unto the Gospel which they Preach: for, Pauls pains, whose life and conversation was such (as is formerly held forth) were blessed with that measure of suc∣cess among the Thessalonians, as he seeth reason to thank the Lord for it: for this cause also thank we God. 2. As a Minister may sometimes reflect with joy upon the fruit of his labours, among the Lords people: So he should beware in so doing to sacrifice unto his own drag and net, 1 Cor. 15. 10. but ought to ascribe the praise of all his success unto God, who alone doth teach his people to pro∣fit, Isaiah 48. 17. for, Paul reflecteth upon his success with thanksgiving to God: for this cause also thank we God. 3. Though it be matter of thanks∣giving

to God from a Minister, that he himself hath obtained grace to discharge his duty faithful∣ly, whatever be his success among a people, seeing in that case he is alwayes a sweet savour unto God, 2 Cor. 2. 15. yet a tender hearted servant of Christ doth never find his heart so much inlarged in this duty of thanksgiving, and all restraints so fully taken off which might discourage him in it, as when the Lord is pleased to bless his faithful diligence with fruit and success among the people of his charge: for, Paul doth then find himself inlarged most to this duty, when his assiduous pains did get an answerable return of fruitfulness: for this cause also thank we God. 4. It is a great incouragement, whether for Ministers or private Christians, to bear burthen by prayer and thanksgiving unto God with and for others, of whom it may be in charity pre∣sumed that they are dealing earnestly with God for themselves: for, he saith, we also thank God. The particle also, implyes, they themselves were making Conscience of this duty and therefore he and his associates did discharge it the more heartily. 5. Our hearts should be disposed to, and kept in such a frame for duties of Gods immediate worship, and especially for speaking to God in prayer or praise, that when ever occasion is offered, and the Lord doth call us to it we may be alwayes in a rea∣diness to close with it: for, Paul did thank God without ceasing, that is, he was alwayes ready for it, and when occasion offered did go about it. 6. The Scripture in hand doth point at some steps, wherein people must walk, who would have the Gospel blessed with success upon them. 1. As

the word of God, and chiefly the Gospel Preached by sent Ministers, is the ordinary means of con∣verting sinners to God: So they who would be converted by it must lend an attentive ear to hear it, and carefully wait upon such occasions of hear∣ing it as God doth offer: for Paul speaking of the means of their conversion and fruitfulness, saith, The word of God which ye heard of us. 2. They must seriously ponder and meditate upon the word heard, and especially bring it to the proof, whe∣ther it be the word of God or not, otherwise bare hearing cannot profit: for, saith he, ye received the word which ye heard of us. See the Expositi∣on. 3. As the word of God delivered by his sent Ministers doth still remain Gods word; speak it who will, Matth. 23. 2, 3. or let men think of it what they will, Ezek. 2. 4, 5. the nature of the word is nothing altered: So the man who would have the word blessed with success unto him, must labour to settle himself in this perswasion, that the word delivered from Scripture is the word of the eternal God: And, indeed, after an accurate search, it will be found to be so, by the consent of all its parts, though written at divers times and several hands, by the fulfilling of its prophesies, the ma∣jesty and simplicity of its stile, the and wonderful ef∣ficacy of it in changing mens hearts, the malice of Sa∣tan against it in all ages, and yet the Lords wonderful preserving of it, &c. for, Paul affirms it to be Gods word, and that they after search had found it to be so: ye received it not as the word of men, but (as it is in truth) as the word of God. 4. When a man is thus perswaded, that the word delivered

from Scripture is no humane invention, but the word of God, he may receive and entertain it as his word, trembling at threatnings, Isa. 66. 2. re∣joycing at and imbracing promises, Heb. 11. 13. yielding obedience to precepts, Act. 4. 6. and sub∣mitting with patience to sharpest reproofs, 1 Sam. 3. 18. for that is to receive the word as Gods word, and such a receiving is the ordinary consequent of the forementioned perswasion: for, they being perswaded it was Gods word, did re∣ceive and by faith embrace it: ye received it, saith he, not as the word of man but as the word of God. 5. When a man hath thus received and imbraced the word, he must labour to prove his so doing, by making it appear that the word hath wrought ef∣fectually, and over the belly of all impediments, a mighty and gracious change in him from sin to holiness: and the word, so received by faith, is alwayes attended with such efficacy in those who receive it: It is the power of misbelief in hearers, which maketh so much Preaching to so little pur∣pose: for saith he, which, to wit, the word so re∣ceived, effectually worketh also, not in all, but in you that believe.

Ver. 14. For ye, brethren, became followers of the Churches of God, which in Judea are in Christ Jesus: for ye also have suffered like things of your own Countrymen, even as they have of the Jews.

He proveth what he spoke of the success of his Ministry, and efficacy of the word among them, from their constancy and patience under sharp suf∣ferings

for truth; which, for their incouragement and comfort, he doth set forth under a comparison of likes or equals, to this sense, that they were follow∣ers or made conform to the Christian Churches in Judea, here called the Churches in Judea which are in Christ, who are thereby distinguished from the Jewish Synagogues, who held themselves for Churches of God, but rejected Christ: The ground of which conformity and likeness he sheweth did lye in this, that they, the Christian Church at Thessalonica, had for the same truth endured and suffered the like evils and hardships, and with the same constancy and courage, from their own Coun∣trymen and fellow Citizens, even as the Christian Jews had endured and suffered from the obdured Jews at home in Judea, Heb. 10. 32, 33, 34. Doct. 1. So effectual and powerful in working is the word of truth, that it makes the imbracers of it endure the greatest hardships and sharpest suf∣ferings for love to it, rather than to deny it a testimony when God calls for it: for, he gives this as an instance of the efficacy of the word, that they became followers of the Churches of God in suffering for truth. 2. There is not a more con∣vincing evidence that the word of God is received as it ought, and of its supernatural efficacy in those who do receive it, than that it works a conformity in them with others in that which is good, and especially in bearing afflictions and sufferings for truth with Christian courage and patience as they ought: for, among all others, he pitcheth on this one evidence, that they had received the word aright, and that it had wrought effectually in them,

even that they became followers of the Churches of God, in their couragious and Christian carriage, under sufferings for truths sake. 3. As every er∣rour and imperfection in a Church doth not pre∣sently unchurch them, nor provoke the Lord to withdraw his special and powerful influence, which is necessary for actuating the graces of his Spirit in them, and for making them fruitful in good works: So we ought diligently to distinguish the sinful failings and praise-worthy practices, both of per∣sons and Churches, that we neither imitate them in what is evil, nor yet under a pretence of hatred to their evil, neglect to follow and imitate those things in them which are truly good: for, though the Christian Churches in Judea were in some things extreamly tenacious of the Ceremonial Law now abolished, Act. 21. yet they got the name of true Churches, and were honoured of God to be emi∣nent sufferers for truth, and the Church at Thessa∣lonica did imitate them in their Christian suffering, though not in their sinful failings: ye became fol∣lowers of the Churches of God in Judea, for ye have suffered like things. 4. It is no small en∣couragement and comfort to the Lords people un∣der a suffering lot that nothing doth befall them but what is common to men, yea to the best and choicest of Gods Saints and servants, and that the Lord doth try them with nothing but that wherein some of his eminent worthies have ridden the ford before them: for, Paul comforts them under their sufferings from this, that they had the Churches in Judea for their precedents, yea and, as it is v. 15. Christ himself, his Prophets and Apostles, ye be∣came

followers of the Churches of God in Judea: for ye have suffered like things. 5. As it addeth no small weight unto a suffering lot, that those of our nearest relations are most instrumental in it; So such is the fury of a persecuting spirit that when men are judicially given up of God unto it, they break all natural and civil bonds, and prove unnatu∣ral Beasts and Tigers towards those of their most near relations, who dare not deny the truth which they do persecute: for, the Churches both in Ju∣dea and Thessalonica were persecuted by their Countrymen, which made their sufferings the more weighty: The word signifieth men of one Nation, Tribe, or Company.

Ver. 15. Who both killed the Lord Jesus, and their own Prophets, and have persecuted us; and they please not God, and are contrary to all men. 16. Forbidding us to speak to the Gentiles, that they might be saved, to fill up their sins alway: for the wrath is come upon them to the utter∣most.

The Apostle having occasionally mentioned the persecution raised by the Jews, in all places where they had power, against the Gospel, doth see it necessary not only further to comfort those suffer∣ing Thessalonians, by shewing that Christ and the Prophets had formerly suffered, and they the Apostles did presently suffer no less than they: but also to prevent their stumbling at the Gospel upon this ground, that the Jews who in former times were Gods only people did so much oppose it.

Which he doth, first, by taking off their deceiving vizard, or mask, of being Gods only people, under which they lurked and made themselves terrible to all their opposites, & by making them appear in their own colours, while he reckoneth out seven horrid crimes, whereof the body of that people, made up of Parents and Children in several succeeding ge∣nerations, were guilty: As 1. they killed, with great barbarity and cruelty (as the word doth sig∣nifie) Jesus Christ, who was the Lord of glory, 1 Cor. 2. 8. and their Lord, to whom they owed subjection and homage. 2. They killed with the same barbarity the holy Prophets, called here their own, because they were of their own Nation, and sent with a peculiar message to them. 3. They persecuted, banished and drave away (as the word doth signifie) Paul and the rest of the Apostles. 4. They pleased not God, they neither had his favour, nor cared much for it; Their woful way displeased him exceedingly. 5. They were con∣trary, and enemies unto all men, to wit, in so far as they hindered the course of the Gospel, by which alone salvation is brought to lost mankind, Tit. 2. 11. This is contained, v. 15. Their sixth crime was their violent hindering (as the word rendred forbidding doth signifie) the Apostles to speak, or preach, to wit, the Gospel, unto the Gentiles, and consequently obstructing, so far as in them lay, the salvation almost of all the world. The last crime with which they are charged is, That however they did not intend any such thing, yet by committing those and many other such mischiefs, they did al∣wayes, and without intermission fill up their sins,

that is, carry on their wickedness to such a measure and height, as God had decreed to permit them to come at, without stop or hinderance, before he did inflict deserved judgement. See the like phrase to this sense, Gen. 15. 6. Matth. 23. 32. and having thus reckoned out their crimes, he doth further prevent all stumbling at the Gospel, that might arise from their opposition to it, by shewing that as the wrath of God had already begun to seise upon them, by hardning them judicially in sin (for he speaks in the preterit time, to denote that this wrath was already begun:) So it should pursue and surprize them suddenly and unexpectedly, (as the word rendered come doth imply,) and that to the uttermost, without all mitigation, or to the end (as the word in the original doth read,) which speaks the continuance of their Judgement, until Jerusa∣lem, wherein the great part of the Jews were at that time providentially assembled, was taken, sacked and destroyed by the Romans; after which the Jews have hitherto been no more a people, but scattered abroad through the face of the earth. For confirming this sense of the words see Dan. 9. 26. with Matth. 23. 38.

From v. 15. Learn 1. As it doth much imbitter a suffering lot, when those who are Satans instru∣ments in it do go disguised under a mask of piety and zeal for truth: So it is no less comfort and in∣couragement to Christs suffering servants, when that deceiving mask is taken off their persecutors, and they are made to appear in their blackest co∣lours, and to be what they really are, profane ene∣mies to God, under a pretext of friendship to him:

for, because it was one of the most bitter ingredi∣ents in all their sufferings, that they had their rise from the Jews, who were in reputation for Gods only people, therefore doth Paul discover them to be but profane Atheists: who both killed the Lord Jesus, &c. 2. It is a choice and excellent cordial to keep a Christian from fainting under his sharpest tryals, to call to mind the sore sufferings of the Lord Christ, who did willingly (John 10. 18.) endure much more for us than we can endure for him, Rom. 5. 6, 7, 8. and by his sufferings hath not only cast us a Coppy, 1 Pet. 2. 21. but also sanctified ours, and taken the gall and wormwood of deserved wrath out of our cup before we be made to drink it, Joh. 16. 33. for, Paul doth put them in mind of Christs sufferings, thereby to hearten those Thessalonians under theirs: who both killed the Lord Jesus. 3. That the wise and holy Lord hath decreed to permit sin, and that God doth make mans sin turn about to his own glory and his peoples good, doth no wayes excuse the sinner or make him guiltless, and that because he sinneth willingly, and nor to fulfil the Lords de∣cree, whereof he is ignorant, Jer. 23. 18. or to promove that good intended by God, but to satisfie some one or other of his own sinful lusts, and to vent his spleen and enmity against the Lord, Isa. 10. 7, &c. for, though it was determined before by God that Christ should dye, Act. 4. 28. and though lost sinners could not otherwise be saved, Act. 4. 12. yet the actors and instruments in his death, are here charged as horrid sinners in that act: who both killed the Lord Jesus. 4. Accession

to sin by counsel, procurement, or any other way, doth make the person who is so accessory guilty of the sin, as if he were an immediate actor of it: for, though it was the Romans who were the im∣mediate actors, both Judge (Matth. 27. 2, 26.) and executioners (Matth. 27. 27.) in Christs death, and not the Jews, John 18. 31. yet because their malicious accusations, Luk. 23. 10. and im∣portunate intreaties with Pilate, Luk. 23. 18, 21. did procure it, Therefore are they here charged as guilty of it: who both killed the Lord Jesus. 5. There is no sin so old, which is not (if not repented of and pardoned, Isa. 43. 25.) in recent memory with God: for, the Lord doth here re∣member that long agoe by-past guiltiness in killing their own Prophets. 6. The sins of Parents are imputed to Children, when Children continue to walk in their Fathers steps, and that because they do in that case by their practice approve what their Parents did, and in effect proclaim that if they had lived in the dayes of their Fathers, they would have done the same, Matth. 23. 29. for, here, the pre∣sent generation of the Jews are charged with the sin of their Parents, who killed the Prophets, and that because they walked in their steps, by killing the Lord Jesus and persecuting the Apostles: who killed—their own Prophets. 7. So ungrate is man, and such an enemy to his own mercies, that being left unto himself he will not fail, not only to refuse an offer of friendship and peace with God, but also to requite evil for good unto those who labour with them to accept it: And as it hath been the lot of Gods publick Ministers in all ages, to

receive such a meeting from those to whom they are sent; So they ought to resolve to meet with such a requital yet: for, though Christ the Lord, the Prophets and Apostles did come to the Jews with that offer, yet they both killed the Lord Jesus, and their own Prophets, and have persecuted us, saith Paul. 8. There are some sins, and especially en∣mity to God and his work, which often run as it were in a blood from Parent to Child through ma∣ny generations, the Lord in justice so permitting and ordering, that he may visit the sins of the Fa∣thers upon the Children, Exod. 20. 5. and punish Godless Parents in their more Godless posterity, Psal. 109. 13. for, this sin became hereditary, and in a kind transient from one generation to another among the Jews. The former generations killed their own Prophets, and the present hath persecuted us, saith Paul. 9. As God is highly displeased with opposers and persecutors of a Godly Mini∣stry. So a persecuting spirit, when men are given up unto it, in progress of time doth waste the Con∣science, eat up all tender respect to God and his service, and rendreth men in the end very Atheists: for, this follows upon their persecuring a sent Mi∣nistry, They please not God, that is, God was not pleased with them, neither did they care to please him. 10. Where the fear of God is not, there cannot be due respect to man, and accordingly as men do loose the reins unto impiety against the Lord, so do they by little and little lose all sense of common humanity, until at last, if the Lord re∣strain not, they prove wholly barbarous, very Ishmaels, their hand against every man, and every

mans hand against them: for, upon their not caring to please God, they became contrary to all men.

From v. 16. Learn 1. As the Gospel findeth all men in a condition lost by nature, and is the only means appointed of God for bringing lost man unto a state of salvation by Christ, the attain∣ing whereof should be the great end proposed by all who Preach it: So there can be no such evi∣dence of an hostile mind in any against all man∣kind, as to impede and forcibly forbid the Preach∣ing of this Gospel, and thereby to seek the destru∣ction not only of the body, which other enemies rest satisfied with, but also of the immortal soul: for, he gives this as an evidence of their enmity to all men, they did forbid us, saith he, to speak to the Gentiles, and shews that the end of the do∣ctrine of the Gospel, and their aim in preaching it, was, that they might be saved. 2. When men do wilfully reject the offer of salvation themselves, they do not usually rest until they first envy and at last maliciously oppose the embracing of it by others: If they do not enter themselves, neither will they suffer others: for, the Jews who re∣jected Christ and the Gospel themselves did for∣bid the Apostles to speak unto the Gentiles that they might be saved. 3. When men do enter once a course of sin, and advance some steps in it, they cannot well retire, but (except the Lord restrain or work a gracious change) one sin will make way for another, until the inslaved sinner be carried on to the greatest height of sin and wickedness that his utmost power and ability can reach: for, the Jews being once ingaged in a course of persecu∣tion

were never quiet, but sinned alwayes, that is, made daily progress in wickedness to fill up their sins alway. 4. The providence of God prescribeth bounds, as unto all things, Eph. 1—11. so unto mens sins, There being a certain measure of sinning condescended upon by God, for Nations, Families or Persons with whom God hath a controversie, beyond which they cannot pass, and to which they shall come, before the Lord take course with them: for, the filling up of their sins, here spoken of, is to be understood with respect had to that measure, condescended upon in Gods secret decree and purpose:—to fill up their sins alway. 5. That the Lord gives way unto Godless sinners to run on in wickedness without controul or check, doth come from no respect, but hatred to them, The Lord permitting them so to do that their mea∣sure of sinning being the sooner filled up, the more unexpected wrath and destruction from the Lord may seise upon them: for, the Apostle shews that Gods intention in giving way to all their former wickedness was to fill up their sins alway. 6. When the former sins of a Person, Family or Nation, have justly provoked the Lord in his wrath to harden them, and give them up judici∣ally to satisfie their own hearts Lusts, and to fol∣low, without controle from him, whatever their Godless profane heart shall suggest to them, In such a case, they prove remediless, and cannot choose but add sin 〈◊〉〈◊〉 sin, until the Lord one way or other take some course with them: for, so was it with the Jews being given over of God they filled up their sin alway, untill wrath did come

upon them to the uttermost. 7. The Lord doth keep a kind of proportion betwixt his wrath and the sins of an impenitent people, so that as they go on in sinning and will not be impeded, until they come to that height and measure, further than which they cannot go: So doth the Lord give way to his wrath and makes it pursue them, until it destroy, consume and make a full and final end of them: for, thus was it with the Jews, they filled up their sin alway, and Gods wrath came upon them to the uttermost, or, to the end. 8. The more eminent mercies and favours from God a people or person have lived under and enjoyed, the more signal Judgements shall they be surprized with, in case of their continued abuse of, and in∣gratitude for such excellent receipts: for, the Lord in the point of mercy and favour dealt so with the Jews as he did not with any people, Psal. 147. 19, 20. and because of their ingrati∣tude they are made examples of Gods wrath and Judgement:—the wrath is come upon them to the uttermost.

Ver. 17. But we, brethren, being taken from you for a short time, in presence, not in heart, endea∣voured the more abundantly to see your face with great desire.

In the second part of the Chapter, the Apostle, in further pursuance of his ••ain scope, which is to make them cleave unto th•• doctrine Preached by him, doth relate unto them that solicitous care and most intimate affection, he yet had of them and

to them: and he falleth upon and prosecutes this purpose, in a kind of Apologie for his absence from them, which he excuseth, first, from his ear∣nest desire and purpose he had to see them before now. And 1. he expresseth the cause of his ear∣nest desire, to wit, his sudden removal; being dri∣ven away from them unexpectedly, or in the in∣stant of an hour (as the words rendred, for a short time, do well read, and is most agreeable to the history, Act. 17. 10.) which his suddain re∣moval occasioned him no less grief than that of a tender father, when bereft of his orphan Chil∣dren (as the word rendred taken from you doth imply) whence it came to pass that though his bodily presence was by force and violence taken from them, yet he had left his heart and affection with them. Next he expresseth his desire and pur∣pose it self to this sense, that the greater his grief was for his removal from them, his endeavour or resolute fervent purpose to see them (as the word implyeth) together with his continued and active desire (as the word rendred desire doth signifie) were so much the more vehement. Doct. 1. A tender walker will labour to approve himself (though chiefly—2 Tim. 2. 15. yet) not only to God, by making conscience of every duty; but also to man, so that he cannot willingly lye under the suspicion of a neglected duty, but will labour as he can have access to clear himself of it: for, Paul conceiving they might have suspected he had sinfully neglected his duty in giving them a visit, when he ought and might, he doth here clear him∣self of that neglect: for we, brethren, being taken

from you, &c. 2. The society, presence, and mutual fellowship of the Lords people among themselves, doth prove most sweet and advantageous, and espe∣cially the presence and fellowship of the flock is most acceptable unto a Pastor, whose pains the Lord hath blessed among them; for, Pauls labours were blessed unto the Thessalonians, and therefore his absence from them was so grievous to him, and their presence so much desired by him: But we being taken from you, &c. 3. It is therefore no little piece of Satans work and business to mar the comfort of any such fellowship, not only by working strife, division and prejudice among them while they are together, Act. 15. 39. but also by procuring one way or other, their scattering into divers places, so that they cannot enjoy that mu∣tual fellowship which gladly they would: for, saith Paul, we were taken from you for a short time; and this by Satans procurement as the fol∣lowing verse doth shew. 4. So great delight hath a Godly Pastor to converse among his flock, that even necessitated absence from them, occasioned by persecution or other wayes, will be grievous to him: So was it with Paul, whose necessitated re∣moval from the Thessalonians was no less grievous, than a Fathers removal from his destitute Or∣phans, as the word implyeth, which is rendred be∣ing taken from you. 5. It is the duty and wis∣dom of the Lords people to make good use of the company and pains of godly and faithful Ministers, seeing unexpectedly, in a moment, and twinkling of an eye they may be deprived of them: for, Paul was taken from them for a short time, or

in a short time, the instant of an hour, as the word doth read. 6. It is no small comfort unto the Lords people under their saddest dissipation and scattering, that however they cannot enjoy the bo∣dily presence one of another, yet they may be pre∣sent one with another in heart and affection, by minding one anothers case, 2 Cor. 7. 3. by being suitably affected with it, Heb. 13. 3. and not only praying to God for, but also by all lawful means procuring the good one of another, Col. 4. 12. for, though Paul was taken from them in presence, yet not in heart. 7. Where desires after good are fervent, and such as they ought, they will be ac∣companied with fixed endeavours and purposes to get them accomplished: a desire that comes not up the length of an endeavour and purpose, is not worthy the name of a praise-worthy desire, but of the sluggards raw and coldryf with, Prov. 21. 25. for, Pauls great desire to see them, had endeavours or fixed purposes joyned with it: we endeavoured to see your face with great desire. 8. True grace and gracious affections of love, desire, hope, ha∣tred, &c. the more they are opposed, they grow the more fervent, all contrary opposition being but as Oyle, or a little water cast upon a flame, which maketh it burn the more: for, the more that Paul was stopped from coming to them, he endeavoured the more abundantly to see their face with great desire.

Ver. 18. Wherefore we would have come unto you (even I Paul) once and again, but Satan hin∣dred us.

He excuseth his absence secondly, and doth fur∣ther acquaint them with his solicitous care of them, by shewing, first, that he and his associates, in whose name he doth write all along, but it seems especially he himself not only desir'd and purposed to give them a visit, but also did once and again, that is, divers times enterprise to fulfil his purpose: (for, the word ren∣dred we would must be taken for such an enterprize, and not for a naked desire, seeing he had such a de∣sire always, and not only once and again) and se∣condly by shewing that Satan had hindred him to fulfil his enterprize, either by stirring up some to lay snares for him in the way, as Act. 23. 12, &c. or by raising new troubles in other Churches, which re∣quired Pauls presence. Doct. 1. It doth not suf∣ficiently assoile a man of neglect of duty that he hath had some desire after it, and purposes to set about it, except those desires and purposes have been seconded by active and resolute enterprizes, to get them fulfilled and performed: for, Pauls desires and purposes were followed with such en∣terprizes: wherefore we would have come unto you. 2. Neither will it yet assoile him that he hath once set about his duty, and upon the first discovery of an impediment and hinderance pre∣sently retired, and cast by all further care of it; But where there is a fervent and honest desire af∣ter duty, there should be a renewing of enterprizes and endeavours even after many disappointments, until either their desire be fulfilled, or at least it be made to appear that the Lord hath otherwayes de∣termined, 1 Sam. 16. 1. compared with 4. for, Paul

thinks it not sufficient to excuse his not coming, from this only that he had a fervent desire, and ac∣cordingly had enterprized once to come, but addeth, we would have come to you once and again, that is, often. 3. The Lord, for good and wise rea∣sons, may suffer his people so far to engage in a business, as once and again to enterprize it, ha∣ving cleared their way for doing so much, and yet having tryed their obedience in that far, after∣wards cast in, or suffer to be cast in, some invin∣cible stop or let to mar them from throughing it; In which case he accepts the will for the deed, and a serious enterprize for full performance, 1 King. 8. 18, 19. for, the Lord did clear Pauls way to at∣tempt a Voyage to Thessalonica often, and yet per∣mitted Satan to lay in a stop: we would have come once and again, but Satan hindred us. 4. It is the duty of Saints to surcease from that which otherwayes were a duty, when God doth call them to surcease from it, and consequently for the time doth make it no duty, either by giving them other more necessary work, or by making some inevita∣ble hazard to their own life appear in that work, without any advantage but with much prejudice to Religion and the work of God: for, Paul upon Satan his casting in, through Gods permission, some one or both of those impediments, he delayes his Voyage to Thessalonica, which otherwayes was a duty: we would have come once and again, but Satan hindred us. 5. As the Child of God can no sooner enterprize that which is really good, but usually he doth as soon meet with some impedi∣ment; So whoever be the means or instruments

for impeding us in the way of duty, the Devil him∣self through Gods permission is the prime Author of that woful work, and all others do but fight under his Banner: for, though other means were doubtless accessary to Pauls stay, yet Satan hin∣dred us, saith he. 6. When once the Godly are by Satans craft or malice disjoyned, or separate, whether in place, affection or judgement, the same Satan doth bend his wit to hinder their re-uniting and meeting together again in one: So great an enemy is he to that rich advantage, which may be attained in and by the Communion of Saints: for, saith Paul, we would have come unto you, but Sa∣tan hindred us.

Ver. 19. For what is our hope, or joy, or crown of rejoycing? are not even ye in the presence of our Lord Jesus Christ at his coming?

He doth here give a reason of his desire, pur∣pose, and frequently reiterated attempt to come and see them; and thereby doth also shew how highly he esteemed of them, while by proponing a question (to shew how pathetick he was in his affection to them) and by answering it himself, he declareth, 1. They were his hope, Christ is indeed the only ground and foundation of our hope, 1 Tim. 1. 1. by whose merit and intercession we expect to obtain the good thing hoped for, chap. 5. 9, 10. but they were only a strengthning incouragement to his hope, in so far as their conversion, by his Ministry, was a speaking evidence, among other things, of his right to the promised reward of glo∣ry,

Dan. 12. 3. And 2. in the same sense he calleth them his joy, because Gods goodness to them, and bestowed on them by the means of his Mini∣stry, did already in part, and was more fully af∣terwards in Heaven to furnish him with matter of joy in God. And 3. his Crown, or Ornament, and a crown of rejoycing, or of glorious boasting, for which he had matter of glorying in Christ, and eternal rejoycing and glory was to be freely re∣compensed to him by God: See 2 Tim. 4. 8. And therefore in his answer to the question, he shew∣eth they were to be all those unto him, not so much in this life, as at Christs second coming in the great day, whose sight and presence then should make the Thessalonians to be that to Paul which he expected from them. Doct. 1. As we ought to speak and think of Heaven and glory, not drily and warshly, but with an open mouth and inlarged heart, thereby to testifie unto our selves or others, that we believe the reality of what Scri∣pture speaketh to that purpose: So the more we think and speak of that subject as we ought, our faith and sense thereof will grow, and rise by de∣grees unto a greater height: for, Paul speaking of that Heavenly glory, speaks affectionately of it, and his speech concerning it doth rise by de∣grees, while he mentioneth it first under the name of hope, next of joy, thirdly of a crown of re∣joycing: For what is our hope, or joy, or crown of rejoycing? 2. A faithful Minister doth take an ar∣gument for his present or future rejoycing, not so much from the worth or dignity of the office it self, as from the blessing of God upon the faithful

imploying of his talents in that office: for, Paul doth promise unto himself matter of joy and rejoycing, not from this that he was an Apostle, or Minister, but that they were gained to God by his Ministry: for what is our hope, or joy, or crown of rejoycing? are not even ye? 3. Though unregenerate men be sometimes made use of by God as Ministers, for converting of sinners, Mat. 7. 22. who already have their reward, because they do all they do to be seen of men, Matth. 6. 2. yet when a Minister hath first made sure his own right to Heaven through the blood of Christ, he may expect that the more his labours have been blessed of God for converting souls, he shall have the more of joy and glory at Christs second coming: for, Paul affirmeth that they, as being converted by his Ministry, should bring some accession to his joy and rejoycing then, while he saith, are not even ye in the presence of our Lord Jesus Christ, at his coming? 4. As a Minister may sometimes lawfully commend the good he seeth in people, so he should beware lest he so commend them as to flatter them, or cry them up as singular and above others, who are equally deserving: for, the Apostle in commend∣ing them as those by whom he should have mat∣ter of joy, saith, are not even ye? the word may read are not also ye, to wit, as other Churches, so that he doth not make them singular. 5. It is the presence of Christ, a sight of him, and of interest in him by faith or sense, which maketh the pre∣sence of our graces, or of any good done by us, to afford us matter of comfort, joy or boasting, see∣ing

it is he alone in whom the imperfection of our good are covered, 1 Cor. 1. 30. and by whom that wrath and curse, which would have spoiled our mirth eternally, is quite removed, Gal. 6. 13. for, he implyeth it would be Christs presence which should make them his joy and crown, while he saith, are not even ye in the presence of our Lord Jesus Christ, at his second coming. 6. Though the Lord Christ doth manifest himself in some measure unto his own, while they are here on earth, Joh. 14. 23. yet the full and through dis∣covery of him is reserved until his second com∣ing: we see him now but through a glass, but then face to face, with such a sight as shall make us throughly like him, 1 Joh. 3. 2. even our vile bo∣dies shall be transformed by him, and made like his own most glorious body, Phil. 3. 21. for, he conjoyneth Christs presence and his second com∣ing, because his presence shall shine most brightly then: are not even ye in the presence of our Lord Jesus Christ at his second coming.

Ver. 20. For ye are our glory and joy.

He repeats, with an asseveration, what he pre∣sently shewed they would serve for unto him at Christs second coming, and this to declare both the certainty of the thing in it self, and the perswasion which he had of it, while he saith, for, or truly (as the word is sometime rendred) ye are our glory and joy. Hence, Learn, our faith and hope of in∣terest in glory when it is attained, and especially when it is accompanyed with some foretastings of

the sweetness of it, should be not only once, but frequently reacted and avowed, hereby to assure our hearts the more that our faith is real and no delusion, and consequently to fit us for rejecting all contrary tentations, when we shall be assaulted with them afterwards: for, Paul doth again re∣joycingly repeat the confidence he had of joy and glory at Christ second coming, while he saith, Truly ye are our glory and joy.