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

A BRIEF EXPOSITION OF THE FIRST EPISTLE of PAUL TO THE THESSALONIANS.

The ARGUMENT.

PAul having planted a Church at Thes∣salonica, the chief City of all Mace∣donia, Acts 17. 1, &c. he was dri∣ven from thence as far as Athens, by the violence of the unbelieving Jews, Acts 17. ver. 5, to 15. And having heard what sad things this Church did suf∣fer from those unbelieving Jews, and also from Pagans, Chap. 2. vers. 15. he sent Timotheus to them, to establish and comfort them, Chap. 3. 2.

upon whose return, together with the glad tidings brought by him of their constancy in the doctrine of Christ, Paul doth write this Epistle unto them, Chap. 3. 6, 7. His scope wherein is, partly, by a relation of their Conversion to and constancy in the Faith of his own ministerial carriage when he was among them, and of the solicitous care he yet had of them, notwithstanding of his absence from them, to engage them yet further to constancy and perseverance in the doctrine received for the time to come: Which he laboureth to effectuate in the first principal part of this Epistle, Chap. 1. 2, 3. And partly to incite them unto several duties of an holy life, which he doth endeavour in the second part of this Epistle, Chap. 4. and to vers. 23. of Chap. 5. having at the close of Chap. 4. from Vers. 14. occasionally intermixed a doctrinal truth, concern∣ing the state of believers after Death, and Christs coming to Judgement. And lastly, he concludes the Epistle by praying for them, and commending some things unto their care, from Vers. 23. of Chap. 5. to the end.

CHAP. I.

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

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

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

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

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

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

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

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

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

The Apostles scope being to excite those Thessa∣lonians unto constancy in the Faith and Doctrine of the Gospel, he doth for this end make known the good esteem which he and his associates had of them, in so far, as they did alwaies, that is, in all their immediate addresses to God, make conscience, 1. Of thanksgiving to God for them all, to wit, because of the graces of Gods Spirit after menti∣oned, which they in charity, and from some speaking evidences, as it seems, did judge (for what they knew) were bestowed upon them all. 2. Of praying to God on their behalf, to wit, for constan∣cy and growth in the knowledge of the Gospel, and practice of true piety: So Chap. 3. 12, 13. Hence learn, 1. A begun work of grace in us is then improved aright, when we do not draw an argument for fostering laziness and sloth from it; but are thereby incited to hold fast what is already received, and to seek after more: For, Paul's scope is to incite them unto constancy, and further progress, by making them know what thoughts he had of Gods grace already in them, in this and the following Verses: We give thanks, &c. 2. We would endeavour so to speak▪ unto others of these saving graces which are in them, as thereby they be not puffed up with conceit; but made in all their richest receits to see matter of humiliation in them∣selves, and of thanksgiving unto God: For, there∣fore Paul being to let them know how much he esteemed of their graces, maketh entrie to his pur∣pose; not by setting forth their praises, but by giving thanks to God on their behalf, teaching them to do the like. 3. It is the duty of the Lords

people, in their immediate addresses to God, to present the case one of another before the Lord, and to be suitably affected with it; both with their enjoyments, to thank the Lord for them; and with their wants, to pray to God that he would supply them: and especially, a Minister ought to be affe∣cted thus to the people of his charge, for so was Paul and his associates; We give thanks— making mention of you in our Prayers. 4. Then do we discharge this duty which we owe one to another, faithfully, when we do it constantly, and alwaies when occasion is offered to approach unto God for our selves; otherwaies our seldom dis∣charging of this duty, doth speak it is not minded seriously, or affectionately. For, Paul gives thanks to God alwaies for them. 5. Concerning the extent of Paul's charity towards them all, so as to take matter of thanksgiving to God from all and every one of them; see upon Phil. 1. 7. doct. 3. doct. 6. As the duties of Prayer and Praise go well together, and do mutually contribute for the help one of another: So we would make such a disco∣very unto others of the good that is in them, to make them thankful, and set them upon the duty of Praise, as to make them also know there is much good yet wanting, to keep them humble, and to set them upon the duty of Prayer: For, Paul doth both these, while he sheweth them he not only giveth thanks for the good they already had, but also prayeth for that which was yet lacking: Making mention of you in our Prayers.

Ver. 3. Remembring without ceasing, your work of Faith, and labour of Love, and patience of Hope in our Lord Jesus Christ, in the sight of God and our Father.

The Apostle prosecutes the forementioned scope, by giving reasons of his often thanksgiving to God for them: And first, in this Verse he sheweth that those graces, which he, with his associates, saw kything in them, had left such an impression upon them, that they could not but without ceasing, or when ever occasion offered, make mention of them both to God and men: Of which graces he reckon∣eth three, in the exercise whereof all Religion doth consist, 1 Cor. 13. 13. First, Faith, whereby we assent in our understandings to the truth of all Gods Word, Act. 24. 14. because of his authority who hath revealed it, Joh. 4. 42. and are acted in our will and affections suitable to what whose truths do hold out, Heb. 11. 13. But do especially rest on Christ for Salvation, that good thing offered in the Promise, Act. 16. 31. 2. Love, whereby we wish well to (Ps. 40. 16. Matth. 5. 44.) and de∣sire to be one with (2 Cor. 5. 8. Gal. 5. 12, with 15.) and do acquiesce and rest satisfied with what goodness and perfection we find in (Ps. 18. 1, 2. Prov. 16. 13.) both God and man (especially his Saints) each in their own order, Matth. 22. 37, 38, 39. 3. Hope, whereby we do firmly expect (Rom. 8. 25. Phil. 1. 20.) those good things which God hath promised, and are not yet per∣formed, Rom. 8. 24. Next, he amplifies first each of those graces from their effects: To Faith he ascribeth a work, not only because it is the work of

Gods Spirit in us, Col. 2. 12. but also because it actually worketh by Love, Gal. 5. 16. purifieth the Heart, Act. 15. 9. and is an active principle of all good offices which we perform towards God or man, Rom. 14. 23. Heb. 11. 6. To Love he ascribeth Labour. The Word signifieth such la∣bour as wasteth and wearieth the Spirit, 2 Cor. 11. 27.—whereby he intimateth their unwearied industry, wrestling through much discouragement and difficulty, for the furthering the good of Gods Church and distressed members thereof. And to Hope he ascribeth Patience, it being Hope in the Lord Jesus Christ, or a well grounded expectation of Eternal Life wrought by Christ, and relying on Christ, which makes the person who hath it Chri∣stianly patient, and courageously resolute to endure all hardships he can meet with, until the good thing promised be at last perfomed, 2. Cor. 4. 16. with 18. Secondly, he doth amplifie them all joyntly, by their sincerity and soundness, implyed in this, that they were studious of those vertues as in the sight of God; see Gen. 17. 1. And by the great incou∣ragement they had to that study, from their com∣mon and joynt-interest in God as their Father. Doct. 1. It is a Christian duty incumbent to all, and especially to Ministers through vertue of their office, to be much taken and affected with the good we perceive in others, so as length of time, distance of place, or multiplicity of other business make us not forget it; and that while we remember it, we do not suppress it, or the deserved commendation of those in whom it is, that so we may thereby prevail both with our selves and others to follow and imi∣tate

it, Rom. 11. 14. and especially to bless the Lord for it: For Paul, though now at a distance, and much involved in other affairs, both of his own and of publick concernment, doth yet a long time after, alwaies when occasion offered, call to mind and commemorate the graces of God bestowed up∣on these Thessalonians; as a ground of thanksgiving to God, both by himself and others: Remembring without ceasing. 2. Then do we rightly remember the graces of God, parts and abilities of others, when the remembrance of them doth not produce discouragement, carnal emulation and envy in our selves, Numb. 11. 29. or flattering applause unto those who hate them, Prov. 24. 5. but matter of thankfulness to God who gave them: For, as ap∣pears from the connexion, Paul's remembrance of their graces produceth this effect in him: We give thanks •• remembring without ••••asing. 3. A real believer may look upon the gracious receipts of others as matter of his thanksgiving unto God, in so far as their receipts do not only commend the giver, Eph. 1. 3. but are profitable unto us, as a Copy to imitate, see vers. 7. as a ground of in∣couragement, to expect the like from God to our selves, 1 Tim. 1. 16. and several other waies: For, Paul gives thanks to God for their receipts, Remembring without ceasing. 4. The life of a Christian is not a li••e of idleness, not a life of ease, nor yet a life outwardly prosp••r••us and free from the cross, his Faith must have work, his Love must have labour, and his Hope must ••e attended with patience, under the Cross: See more in the Expo∣sition, 5. As inward grace in the heart, where it

is lively, cannot be hid, but must of necessity kyth in its effects and fruits without; so it is not grace in the naked habit, but grace in exercise, which can yield comfort or incouragement unto the man him∣self, or matter of thankfulness unto God from others: For, it was the work of Faith, the labour of Love, and patience of Hope, for which Paul giveth thanks to God, and from which he doth both incourage and incite them to constancy. 6. Though only God and a mans own conscience can pass a certain and infallible judgement upon his inward sincerity of heart, in the exercise of Christian vertues, Rom. 14. 4. yet so much of a mans sincerity may kyth to gracious discerners in his outward conver∣sation and carriage, as will afford sufficient ground to pass a charitable judgement upon him, as one who dischargeth his duty sincerely, and in the sight of God: For, though Paul knew not their hearts, yet he doth charitably judge they were sincere in what they did, while he saith, your work of Faith, la∣bour of Love—in the sight of God. 7. Then may we charitably judge that a mans external actions are done in sincerity, and flow from an inward root of grace in the heart, when for any thing appear∣eth, he doth labour to make conscience of all those external duties, wherein the exercise of any Chri∣stian grace doth consist, and neglecteth none when God doth call him to it: For, Paul from their per∣forming not only the work of Faith, but also the labour of Love, and the patience of H••pe, doth judge in charity they had the inward habits of those graces, and did what they did sincerely, and in the sight of God. 8. The Believers laying claim unto,

and maintaining of an interest in God as his by Covenant, gives much enlargement of heart unto him to exercise his graces, and to carry himself sin∣cerely, and as in Gods sight in all his actions: It is our distance from God, our way-giving unto misbelief, first to question and then to deny an interest in God as ours, which marr the exercise of grace, the word of Faith, &c. and in progress of time doth make us not only do less, but also more unsound and less straight in what we do: For, he maketh their work of Faith—in the sight of God, to be accompanied with and carried on by this, that God was looked upon as their Father: In the sight of God and our Father.

Ver. 4. Knowing, brethren beloved, your electi∣on of God.

Here is a second reason of their thanksgiving to God, which he doth usher in by two sweet stiles he giveth unto them, to wit, of Brethren to him, and beloved of God, as the words may well be read: see 2 Thes. 2. 13. And the reason is, the knowledge which Paul, with his Associates, had of their Ele∣ction to grace and glory from all eternity by God, as Election is taken, Eph. 1. 4. where see in the Exposition, and Doct. 1, 2, 3. and it seemeth Ele∣ction must be taken in that sense here, as appears from a parallel place, 2 Thes. 2. 13. and not for their effectual calling, though the word be so taken elsewhere, Joh. 15. 19. Now Paul is said to know their Election, if, we mean the Election of this or that man in particular, not according to an infallible

judgement of certainty, for so none without speci∣al revelation can know the Election of others, no more than he can infallibly know the secret motions of their heart, which alone do infallibly discrimi∣nate the hypocrite from the man who is truly rege∣nerate, 1 Joh. 3. 14. and consequently are the only infallible evidences of a mans Election, and there∣fore he knew their Election according to that judge∣ment, which is over-ruled with charity and ground∣ed upon such evidences as are most probable, though not infallible; such are the external acts of Piety, further than which no man can infallibly see into another, seeing only God searcheth the heart, Rev. 2. 23. Although, if we conceive, as it safely may be conceived, that the Apostle doth mean here of the election not of this or that man in particular, but of the whole Church indefinitely and in com∣mon, then the knowledge he had of their Election was most infallible and certain, to wit, that not on∣ly he knew nothing, as it seemeth, in the contrary to the Election of any of them in particular, and had positive probable evidences, that many of them were elected; but also though he could not take up∣on him infallibly to condescend upon particular persons, yet he did know assuredly that some among them were elected, seeing God sendeth his Word in power (as he had sent it to those Thessalonians, ver. 5.) unto no people, no not to the worst, but where some do appertain to his Election of grace, Isa. 6. 13. with 9. and from those some, being the better part, Paul (as usually elsewhere, Rom. 1. 7.) doth denominate the whole. Doct. 1. The work of saving grace in the heart, manifesting it self in a

mans external actions, is an undoubted mark of his eternal Election; so that according to the evidence, whether infallible or conjectural only, that we have of the former, we may and ought to be the more or less perswaded of the latter. Thus, Paul because he had promising evidence, that those saving graces of Faith, Love, and Hope were in them, Ver. 3. he doth in this Verse, from charity, judge that they were elected: Knowing your Election. 2. Then is the Faith and knowledg of our Election solid, and of the right stamp, when it doth not make us secure, lazie, or to loose the reins to profanity and vice, but stirs us ••p to greater diligence in keeping the ground we have already gained, and in advancing forward for gaining more: For, the Apostle's scope in the telling them of their Election, is thereby to excite them unto constancy in the doctrine received. 3. The Faith and knowledge of our Election, and that God hath singled us out from others to bestow upon us Eternal Life, may sweeten the saddest of outward dispensations, and make us raise a song of praise to God for that, at least, what ever be his dealing with us otherwaies: For, though this peo∣ple did labour under sad afflictions, Chap. 2. 14. yet Paul doth look upon their Election as a ground of thanksgiving to God from him, and much more from themselves: We give thanks, ver. 3. Know∣ing your Election. 4. A gracious heart doth judge it a piece of his highest credit to reckon spiritual kindred unto all who are born of God, and will love them dearly, and carry himself affectionately and affably towards such as are beloved by him: For, because they were beloved by God, they were

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

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

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

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

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

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

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

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

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

Here is a fourth reason of their thanksgiving to

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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.

CHAP. III.

IN the first part of this Chapter, he doth further excuse his long ab∣sence, from that signal evidence of his affection, v. 1. in sending Ti∣motheus to confirm and comfort them, v. 2. and having taken oc∣casion hence to speak somewhat for their establish∣ment against fainting under affliction, because af∣fliction is the common lot of the Godly, v. 3. and he had forewarned them of all, which had yet come, v. 4. he repeateth what he spoke of his sending Timotheus to prevent their defection, v. 5.

In the second part of the Chapter he doth fur∣ther conyince them of his ardent affection towards them, by shewing what good tydings Timotheus had returned from them, v. 6. and what effects they had produced in him, as comfort, v. 7, 8. great joy, v. 9. with assiduous and earnest prayer to God on their behalf, v. 10.

In the third part of the Chapter he breaks forth

in a fervent prayer to God for them, seeking, 1. A successful journey toward them, v. 11. 2. Growth and increase in the grace of love, v. 12. 3. Esta∣blishment in holiness, with the pacifying of their hearts and consciences, v. 13.

Ver. 1. WHerefore when we could no longer forbear, we thought it good to be left at Athens alone.

The Apostle, being yet further to excuse his long absence from them, and joyntly therewith to express that solicitous care which he had of them, by his sending Timotheus unto them, he doth first in this verse express the cause inwardly moving him to send him, to wit, his fervent affection towards them, which was such that when he could not longer forbear, or (as the word signifieth) endure and suffer, to wit, the heavy weight of his earnest de∣sire to see them, and of his perplexing fear con∣cerning them, he thought good, or (as the word doth signifie) had an unexpressible affection rather to be left alone in the midst of all his tribulations at Athens, (whither he was driven out of Berea by the fury of the Jews, Act. 17. 15.) than that they should be longer destitute of one to supply his absence among them in their great need and hazard: whereby he did prefer their good in a manner to his own. Doct. 1. Though the hypo∣critical desires of wicked men after good are easily quenched, at the first appearance of real or appre∣hended difficulties, Prov. 26. 13. yet the sincere desires of the Godly are not so; but the more they

are opposed they are the more inflamed, and prove the more vehement: for, Pauls sincere desire to see the Thessalonians grew so vehement, that he could not longer bear or endure the weight of it, and that because it was opposed chap. 2. v. 18. as it appears by the illative particle wherefore: where∣fore when we could not longer forbear. 2. There can be no more pressing weight upon an holy heart, than strong convictions of a duty necessary to be gone about by him for the Churches good, and the Lords seeming to stand in his way and to keep him up from the performance of it. This is such a weight that though the tender Christian may stand under it for a time, yet what through fear of some controversie which the Lord by crossing him may be pursuing against him, Numb. 20. 12. with Deut. 3. 25, 26. and what through grief for Gods dishonour and the Churches hurt, by reason that the duty lyeth undone, 1 Cor. 4. 18, 19. it pro∣veth almost insupportable at length: And where it is thus, it argueth a tender frame of heart: for, Paul being convinced it was his duty to visit this Church, and being long impeded from it, doth look upon his disappointment as an unsupportable weight: when we could not longer forbear, or en∣dure and bear this weight. 3. Holy submission and patience under cross dispensations, by which the Child of God is retarded in the way of duty, do no way abolish, but are well consistent with a fervent desire and earnest endeavour, by all lawful means to prosecute that duty wherein he is crossed: Submission indeed removeth fretting impatience, Act. 21. 14. but it quickneth holy desires and di∣ligence:

for, Paul, who as he reverenced God in all cross dispensations, Phil. 4. 11. and so doubt∣less also in this, doth yet use his utmost diligence to compass the duty wherein he was crossed, and for that end he thought good to be left at Athens alone, by sending Timotheus to supply his absence. 4. Where there is love unfeigned, and a sincere desire after the Churches good, it will make the man indued with it postpone his own good and com∣fort unto theirs, to wit, his own temporal good to their spiritual, 1 Cor. 8. 18. yea his own con∣veniency to their necessity, both in things tempo∣ral and spiritual, as here Pauls sincere and ardent affection to their good, made him spoile himself of all good company, and willing to be left at Athens alone. 5. As in all duties, so especially in duties of kindness to Christs afflicted members, it is not so much to be attended what we do, as from what inward principle we are acted: And particularly, the more of cheerfulness and hearty affection go∣eth along with our duty, it is the more praise-wor∣thy and accepted both by God and man: and where there is sincere love, what will it make a man not do, endure or cheerfully suffer for the good of the party loved? for, Pauls love to them made him cheerfully and willingly deprive himself of all good company for their sake, and the worth and accep∣tableness of what he did for them lyeth in this, that he did it willingly: we thought good saith he, or had an eager affection and good will to be left at Athens alone.

Ver. 2. And sent Timotheus our brother and mi∣nister of God, and our fellow labourer in the Gospel of Christ, to establish you, and to comfort you concerning your faith.

He doth next shew what his fervent affection had moved him to do for them, and for what end he did it. He had sent Timotheus unto them; and that he might shew his respect to them in the worth of him whom he had sent, he doth com∣mend Timotheus from three Epithetes, as being, first, a brother, the usual epithete of Christians, Act. 11. 29. because they are born of God, John 13. their one Father in Christ, Eph. 4. 6. 2. A minister of God, because of his office to Preach the Gospel, 2 Tim. 4. 2. 3. Pauls fellow∣labourer, because he was his joynt-collegue in the Gospel, that is, in Preaching the Gospel. And the end why he did then send him, was first, to confirm or underprop them, (as the word signifieth) to wit, lest they had been either drawn from the truth by deceitful reasonings, Col. 2. 8. or driven from it by force of persecution, Matth. 10. 22. Se∣condly to comfort them, the word signifieth both to exhort and comfort, and he was sent for both, not only to comfort them under their sad suffer∣ings, but also to exhort them unto constancy not∣withstanding of them. Now the thing which he was mainly to confirm them in, and by exhortation to press upon them, is their faith, that is, their firm assent and adhering to the truths of the Gospel.

Doct. 1. Holy desire and fervent love to duty is most ingenious and witty to find out wayes for dis∣charging the duty, even when all ordinary access to it doth seem to be obstructed: for, love and desire in Paul to confirm and comfort these Thessalonians in their need, makes him find out a way to do that by another, which he could no wayes do him∣self: And sent Timotheus—to establish you. 2. Church-guides, or judicatories, who are charged with the oversight of several Congregati∣ons, where they cannot in person officiate them∣selves are not exonered by sending forth unto the Lords Vineyard any who may be had, except they employ the fittest, and such of whom there are grounds of hope, that, through the Lords help he may carry on the work for which he is sent: for, Paul not being able to go himself, sends not every one, but a man every way fitted for the work, even Timotheus a brother, &c. 3. As Ministers, espe∣cially they who are of elder standing, and best known in the Church, are bound to give their de∣served testimony unto others of the Lords servants, for gaining them respect and credit among the people of their charge: So then is a Minister suf∣ficiently qualified and worthy to be commended as a compleat Minister, when first he is a man in all appearance truly pious, for, Paul commendeth Timothy from this, he was a brother. 2. When he is painful and laborious about his masters work: Timotheus was a labourer. 3. When he is a lover of unity, and entertaineth peace with others of his masters servants, striving to work with them,

Phil. 1. 27. and not against them, in a way of his own separate from them: Timotheus was a fellow∣labourer. And 4. When he is a lover of truth, as well as of peace, and studyeth unity but in so far, as it thwareth not with vertue: for, he is com∣mended as a fellow-labourer in the Gospel of Christ. Doct. 4. The office of an Evangelist, among other things, (see upon Eph. 4. 11.) was to confirm and establish in the faith those Churches which the Apostles had already planted: for, Timotheus an Evangelist (2 Tim. 4. 5.) was sent by Paul to comfirm and establish this Church in the faith. 5. Such is Satans enmity against the grace of faith, and so many are his onsets, what by one means, what by another to brangle it, Luk. 22. 31, 32. as knowing therein the believers great strength doth lye, 1 Joh. 5. 4. that even the strongest faith hath need of confirmation and establishment: And it is the Godly mans wisdom and duty, in trying times, to have a special care to guard his faith, as that grace which not only Satan striveth to shake most, but also upon the stability whereof the safety, strength and vigour of his other graces depend much: for, though Paul had praised their faith much, chap. 1. 8. yet he sends here to confirm it, and it espe∣cially more than any other of their graces: to esta∣blish you concerning your faith, saith he. 6. A singular means for strengthning faith under sad af∣flictions and tryals is for Ministers to hold out, and people to embrace those excellent comforts, which the word of truth holds forth to the Lords people in suffering times: Our standing at a distance

from, and questioning our interest in those, do breed discouragement and terrour, and thereby make way for shameful fainting in duty, and foul defection from truth, Heb. 12. 13. for, Timotheus was sent both to establish and comfort them con∣cerning their faith.

Ver. 3. That no man should be moved by these af∣flictions: for your selves know that we are ap∣pointed thereunto.

He doth here shew, 1. The necessity at that time of his sending Timotheus to establish them, to wit, the prevention of an apparent hazard, lest any of them, because of Pauls or their own afflictions, should have been drawn away by flattery, or shaken and moved from truth, like the taile of a dog following upon his master (as the word sig∣nifieth.) 2. And because the same hazard did yet remain in part, he useth two arguments for their present establishment against fainting, either under his or their affliction. The first in this verse to this purpose, They themselves knew, or were suffi∣ciently instructed from the doctrine of the Gospel, that all Christs followers, Mark 8. 34. and chiefly the Apostles, 1 Cor. 4. 9. were appointed, or (as the word is rendred, Luk. 2. 34.) set as a mark, at which the arrows of affliction and persecution are shot. Now they are thus appointed and set as a mark for trouble by God, both in his eternal counsel, Rom. 8. 29. and in his actual separating them from the world by converting grace, 1 Pet.

2. 21. Doct. 1. A Ministers care should be ex∣tended towards all and every one of his charge, not only the great, the rich, the strong in grace, and eminent, but even to the poor, the outwardly base, contemptible, and to such as are but weak, even babes in Christ, Heb. 5. 12, 13. and this, as at all times, so especially when they are exercised with sharp tryals and sore afflictions: for, Pauls care was thus extended towards all at such a time, as is implyed, while he saith, That no man should be moved. 2. The Lords faithful servants may be so much supported by grace under their saddest sufferings, as that their fear and care will be more exercised towards others of the Lords people, and about the possible sinful consequences of their trouble upon others, than any thing that doth concern themselves: for, supponing the af∣flictions here spoken of to be Pauls own, as cer∣tainly his own are not excluded, we find him more afraid of their stumbling, than careful of himself: That no man, saith he, should be moved at these afflictions. 3. As Christians under af∣flictions for truth are in hazard to be shaken, brangled and tossed to and fro with the wind of strong tentations, which take their rise from thence: So the ordinary tentations wherewith the Tempter doth assault afflicted Christians have much of insinuating flattery in them, while he seemeth to commiserate their present case, and promiseth much contentment and ease if they step but a little aside from the way of duty for attaining to an outgate: for, the word rendred to

be moved signifieth to be shaken as a dogs taile, and drawn away by flattery: That no man should be moved by these afflictions. 4. So much ought we to adore and reverence the Lords su∣pream dominion and absolute providence, as pre∣sently without debate to stoop and imbrace what∣soever lot is measured out unto us by it: for, he perswades them to endure affliction without fainting, from this, that they and others were appointed thereunto by God. 5. The faith of this, that the Lord hath firmly decreed to bring his followers by the way of the cross to their crown, and to make them first to suffer with Christ, be∣fore they reign with him, is an excellent reme∣dy to stay and settle the believer against faint∣ing and wavering under the sorest trouble: for, this is the remedy prescribed here by Paul: for we are appointed thereunto, saith he. 6. Scri∣pture comforts under afflictions cannot support a man except he know them, and be acquainted with them; and ignorance is often the cause of our great impatience: for, he makes their know∣ledge of Gods appointment necessary in order to their drawing comfort from it: for, saith he, your selves know that we are appointed there∣unto.

Ver. 4. For verily when we were with you, we told you before, that we should suffer tribula∣tion, even as it came to pass, and ye know.

He confirmeth here what he said, of their know∣ing that Christians are appointed and called to undergo a suffering lot, (as appeareth by the cau∣sal particle for) and withal doth add a second argument to preserve them from fainting, to this purpose, They themselves knew, and could bear him witness, that when he was among them at Thessalonica, Act. 17. 1, &c. he had foretold them that both he and they were to meet with much tribulation from their oppressing persecu∣tors: which prediction was now made out and verified by the event, and therefore there was no occasion from them to faint because of affliction, seeing they were so timously fore-warned of it. Doct. 1. It is the duty of Christs Ministers to give timous warning unto the Lords people of tryals and hardships, which they cannot choose but en∣counter in their Christian course, lest otherwise when they are surprized with unexpected trouble, they repent their undertaking and succumb, Mark 14. 17. for, Paul did timously, and when he was with them foretel that they should suffer tribulation. 2. When the Lords servants have an open door to Preach the Gospel unto a peo∣ple, they ought to stir their time, and instruct their hearers in all necessary truths, as not know∣ing how soon the door may be shut, and the pre∣sent opportunity of doing good removed, Prov.

27. 4. for, so did Paul, when he was with them, he told them of all necessary truths, and of this in particular, that we should suffer tribulation, saith he. 3. That the Lords people have had timous warning from the word of truth of their troubles which will attend them in their Christian course, it ought in reason to keep them from fainting and stumbling at a cross, when they meet with one: for, this is the Apostles scope in this verse, to reason them up to a couragious frame of spirit under tribulation, because he had told them before of it. 4. As Ministers ought to be circumspect in their predictions, foretelling nothing for cer∣tain but what the word of truth giveth ground to believe that it shall undoubtedly come to pass; lest otherwise, when the event doth not answer the prediction, their Ministry be brought unto contempt: So the fulfilling of such predictions doth strongly confirm the truth of the word, and underprop the believer in the faith of it, notwith∣standing of any sad affliction or hardship he may be under for adhering to it: for, Paul foretold nothing but what the event did verifie, and from this that the event did answer his prediction, he doth perswade them not to faint, but to adhere to truth, although they were under present trouble for it: We told you before, that we should suffer tribulation, even as it came to pass.

Ver. 5. For this cause when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our la∣bour be in vain.

The Apostle repeateth what he spoke, v. 1. and 2. of his sending Timotheus, and expresseth a third end why he had sent him (for other two were mentioned, v. 2.) and it was, that he might know their faith, or their constancy in the faith: and he closeth the verse by giving a reason why he desired so much to know their faith, to wit, a twofold fear, 1. Lest Satan, who is here called the tempter, (as being that eminent tempter) had taken occa∣sion from their present affliction for truth, to tempt them one way or other to make defection from it, and 2. Lest they had yielded to the tempter, which is not expressed, but implyed in that, which would have followed upon their defection, to wit, the loss of Paul's labour in Preaching the Gospel among them, which in that case would have been in vain and useless as to them, though not to him∣self, 2 Cor. 2. 15, 16. Doct. 1. The care of an honest Minister towards the people of his charge doth extend it self not only to their first conver∣sion, and the drawing them out of nature to a state of grace; but also to their perseverance in that state: for, Paul after he had been instrumental in converting the Thessalonians, doth yet remain solicitous about their perseverance: And there∣fore I sent, saith he, to know your faith. 2. A faithful Minister doth not think himself exonered

when he hath discharged his duty before the peo∣ple, but will remain in a Christian manner soli∣citous of the success of his pains among the flock, when an hireling and time-server doth not much trouble himself about any such thing, Joh. 10. 12. for, Paul from this solicitous care doth send to know their faith, and the fruit of his labours among them. 3. There is an holy jealousie in Christian love, whereby though it believe the best, 1 Cor. 13. 7. yet it feareth the worst, that all lawful means may be made use of to prevent it: for Paul from love doth fear, lest the tempter had tempted them, and his labour be in vain. 4. As it is Satans trade to tempt, and to tempt all men, good and bad, Luk. 22. 31. Eph. 2—2. by all means, 2 Cor. 11. 3. at all times, 1 Pet. 5. 8. and to all evil, 2 Thes. 2. 10. So he omitteth no occasion of exercising this his woful trade with advantage, 2 Cor. 2. 11. and more particularly he takes advantage of those cross dispensations, by which the Lord doth exercise his people, to make them cast at truth and piety: for, Paul's▪ fear lest Satan had taken occasion from their trouble to tempt them, implyeth, his usual way is to tempt on such an occasion: Lest by some means the tem∣pter have tempted you. 5. So much do the best of Saints lye open to Satans temptations, and so ready are they, if left to themselves, to yield when tempted, that a faithful Minister will have reason to fear, to watch, to take heed to himself and the flock, so long as there is a tempter to tempt: for, Paul doth fear lest the best among them h••d been tempted and succumbed: lest by some means the

tempter have tempted you. 6. Though the pains and labour of a faithful Minister cannot be in vain as to God, who doth alwayes gain his intent, Isa. 55. 10, 11. nor yet as to the Minister himself, whose reward is with the Lord, Isa. 49. 4. yet as to the people who make not use of his pains, or make apostasie from that seeming good which once they attained by them, they are alwayes in vain and to no good purpose, yea a snare, Isa. 28. 13. and shall be for a testimony against them, Mark 6. 11. for, Paul implyeth so much as that if they had yielded to the tempter and made apo∣stasie from the faith, his labour would have been in vain among them.

Ver. 6. But now when Timotheus came from you unto us, and brought us good tydings of your faith and charity, and that ye have good re∣membrance of us alwayes, desiring greatly to see us, as we also to see you.

In the second part of the Chapter, the Apostle being, in order to their further establishment in the truth, to express yet more of his fervent af∣fection towards them, which was drawn out by Timotheus his return from them, he doth, first, in this verse shew what Timotheus did report of them, when he had returned to Paul being now at Corinth, as it appears from Act. 18. 1. with 5. (though he was at Athens when he sent him, v. 1.) and the summ of this report in general is called good tydings, he brought us good tydings, It is the same word in the original which signifi∣eth to Preach the Gospel, because the thing report∣ed

was the fruit and effect of the Gospel Preach∣ed among them, the hearing whereof was as the Preaching of it over again unto Paul. 2. Those good tydings in particular were the report he made, 1. Of their faith, or, of their stedfastness in the faith, 2. Of their love, or sanctified practice according to both tables of the law flowing from faith, for love is the fulfilling of the Law, Gal. 6. 2. 3. Of their special love and respect to Paul, made evident, 1. By their good remembrance of him, or that respective mention which they made of his labour, diligence and his whole Ministerial carriage among them, and that alwayes when they had oc∣casion to speak of him. 2. By their earnest desire to see him, The word in the Original signifieth such a desire as is, in a kind, impatient of delays. And lest he had seemed hereby to have reflected upon him∣self, who had so long delayed to satisfie their long∣ing desire, he adds in the close, that his desire was no less ardent to see them, though he was hindred without any default of his, chap. 2. 18. Doct. 1. An Evangelist, one of the extraordinary officers in the new Testament, did herein among other things differ from an ordinary Minister, he was not tyed unto any charge, but being sent out by the Apostles to water such Churches as they had planted, (see v. 2.) he did there remain, not constantly, but for a certain time, until the Apostles should have further work for him elsewhere: for, Timotheus being sent to Thessalonica by Paul did not reside there, but returned within a little to be disposed of by Paul as he thought good: But now when Timo∣theus came from you unto us. 2. The Lord doth

powerfully overrule and turn about the deepest de∣signs of Satan against his work to the furtherance of it, as if they had been purposely contrived for that end: for, Satan by hindering Paul to go to Thessalonica, chap. 2. 18. got no advantage but de∣triment, in so far as when Paul was converting souls to God, first at Athens, next at Corinth, Ti∣motheus was confirming the Church at Thessalonica: when Timotheus came from you unto us, which supponeth he had been with them, and Satan could not hinder that. 3. That the work of Gods grace doth thrive among a people is good tydings from them, and such good tydings may be had even from persecuted Christians: for, those were the tydings which Timotheus did report from this persecuted Church, and they are called good tydings: he brought us good tydings of your faith, &c. 4. The Lords way with his work and people doth often soare so high above all probable means, that it dis∣appoints and abundantly refutes our anxious, and sometimes misbelieving fears: So was it here v. 5. he feared they had yielded to the tempter in his ab∣sence from them at a time of so great need, but now he finds it was otherwise, the Lord having supplyed the want of Paul by some other way: He brought us good tydings of your faith and charity. 5. The best tydings which can be reported of any, is that he is a believer in Jesus Christ, a maintainer of charity and good works in his own practice, and one that accounteth highly of the faithful servants of Jesus Christ: And as all those three are alwayes conjoyned, so nothing almost worth the hearing can be reported of any, in whom all or any of those

are wanting: for, the good tydings which he re∣ported were, of your faith and charity and that ye have good remembrance of us, saith Paul. 6. Though none who are truly Godly ought to be excluded from our special love, yet some may justly challenge a choice room in our affections above others, according to our special interest in them, and stricter tye unto them by nature, 1 Tim. 5. 4. by cohabitation, 1 Tim. 5. 8. by favours re∣ceived from them, 1 Sam. 18. 1. by their greater usefulness in the work of God, 2 Sam. 18. 3. and because of a greater measure of Gods grace shining in them: for, they made evident their spe∣cial love unto Paul beyond others, by their good remembrance of him, and desire to see him. 7. Among all those who may justly claim, and do most easily obtain a choise room in the child of God his affections above others, a gracious Mi∣nister whom the Lord hath made instrumental for his conversion is with the first: for, Paul had been an instrument of their conversion, and therefore he shareth most deeply in their love: and that ye have good remembrance of us, saith he. 8. As Christi∣an love doth vent it self in speaking the best of the party loved; so it differeth much as to this effect, from popular applause, Christian love is a constant friend, but popular applause is most uncertain, Matth. 21. 9. with 27. 22, 23. for, herein did they evidence their Christian affection to Paul that they had good remembrance of him always. 9. Chri∣stian love, and especially that which is betwixt a faithful Pastor and a gracious people of his charge, doth earnestly long to evidence it self in Christian

fellowship for the mutual comfort and spiritual advantage of both the parties, Rom. 1. 11, 12. for, so did their love to Paul, and his to them: desiring greatly to see us, as we also to see you, saith he.

Ver. 7. Therefore, brethren, we are comforted over you in all our affliction and distress, by your faith.

The Apostle, in prosecution of the former scope, doth next shew what effects these good tidings had wrought in him, they are in number four, The first whereof is comfort, expressed here to this purpose, That whereas his mind was otherwise op∣pressed and perplexed with fear, v. 5. he was now comforted, or recreated over them, or by what he heard of them, and especially by their faith, or by the testimony which he heard of it. Which effect of comfort is heightned from this, that hereby the bitterness of all the affliction and distress of any sort (for therefore is it expressed in two words) whe∣ther by-past or present, which he had endured ei∣ther with them, or after his removal from them, was wonderfully sweetned. Doct. 1. Christian love doth make it self evident in a fellow feeling sympathie with the case of those to whom it is ex∣tended, and the more there is of love, there will be the more Christian sympathie: for, to evidence his ardent affection towards them he sheweth how he sympathized with them; their affliction and apparent hazard of defection did perplex him, v. 5. and good tydings from them did comfort him:

Therefore, brethren, we were comforted, saith he. 2. The Lord doth usually reward a tender frame of spirit in bearing burthen with the Church and people of God in their hazard and afflicted case, by giving the person so disposed the more of com∣fort and soul-ravishing joy arising from the Chur∣ches better case; Those only who mourn with Zion are priviledged to rejoice with her, Isa. 66. 10. for, Paul was much afflicted with their hazard, v. 5. and now he is much comforted, having heard of Gods goodness to them under it: we were comforted, and v. 8. now we live. 3. The Lord doth usually exercise his dearest children with vicissitude of contrary affections, such as sor∣row and joy, fear and freedom of mind; weeping may endure for a night, but joy cometh in the morning, Psal. 30. 6. and this because, so impo∣tent are we, that we cannot well carry a full mea∣sure of any one of those, for any length of time, without miscarrying one way or other, Psal. 30. 6, 7. for, Paul was so exercised; before he was perplexed, v. 5. but now he was comforted, before he was as dead, but now, we live, saith he, v. 8. Doct. 4. The believers joy and comfort do not de∣pend upon his freedom and actual deliverance from outward or inward trouble, but upon the Lords comforting presence, who often takes occasion from his kind dealing with others to pour in upon the believers spirit so full a measure of spiritual joy and comfort, that in a manner the bitterness of all his own trouble is forgot and swallowed up in the sweetness of it: for, thus was it with Paul: We were comforted over you in all your affliction

and distress. 5. From this, that he expresseth on∣ly their faith as the rise of his comfort, though Ti∣motheus had reported of their other graces, see upon v. 2. doct. 5. by your faith, saith he.

Ver. 8. For now we live, if ye stand fast in the Lord.

He doth here illustrate and confirm what he spoke of his comfort, as appeareth by the causal particle for, and withall express the second effect of those glad tydings to this purpose, That if, or seeing (as the word may read) they stood fast, or were couragiously constant (as the word im∣plyeth) in the faith, whereby they were united to the Lord Christ, he was thereby made to live, that is, of a cheerful spirit, all things went with him according to his wish, for men are said in a sense to live when their concernments succeed accord∣ing to their mind, and somewhat beyond their ex∣pectation, to the disappointment of their fear, Gen. 45. 27. Doct. 1. To rob a man of his comfort, and thereby to dead his sp••••its, and make his life bitter, is a kind of murther in Gods esteem, for it takes away that which here the Apostle doth call life, to wit, the cheerfulness of his spirit, through the want whereof he did formerly look upon him∣self as dead; as is implyed, while he saith, for now we live. 2. As the good of an honest Mi∣nister his pains amongst the Lords people redounds to himself in some respect, and is not wholly re∣served for him until afterwards, but is in part be∣stowed upon him even in this life, in so far, as not only his inward, but also his outward man is thereby bettered, his very natural spirits are there∣by

cheered; and consequently his strength preser∣ved, and in an ordinary way his life prolonged: So his want of success, and growth of wickedness among the people of his charge, in despite of all his endeavours to the contrary, is sufficient to dead his spirits, to eat up his cheerfulness, and con∣sequently cut his dayes: for, the one of those doth follow upon the other, and the former is evident∣ly implyed, while Paul affirms that his life, or a cheerful frame of spirit did flow from their con∣stancy in the faith: now we live if ye stand fast in the Lord.

Ver. 9. For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God.

He doth confirm and illustrate what he spoke, of his cheerful frame of spirit, and withall expresseth the third effect of those good tydings, to this pur∣pose: he did for their sake, or by their means, reap so much spiritual and sincere joy (called here, joy before God) as he could never in way of thank∣fulness to God express to the full, and as the cause required, his present sense of Gods love, which had bestowed upon him so rich a mercy: for such questions as this, what thanks can we render, &c. do usually imply somewhat above expression, and cannot▪ well be answered, Psal. 84. 1. and 119. 97—Doct. 1. Gods ordinary way of dealing with ex∣ercised Christians is, The lower they are brought under sad and weighty exercise, to make their comfort and joy, accompanying their outgate, so

much the more to abound: See 2 Cor. 1. 5. for, Paul who was pressed down, and brought so low with a twofold weight of desire and fear, that he could not longer forbear, v. 5. is now as much exalted, that he cannot find words sufficient to ex∣press the sweetness of his case: he was comforted, v. 7. he did live, v. 8. and here, he had joy, and all joy: for all the joy, wherewith we joy, saith he. 2. As the Lord doth sometimes furnish his people with more than ordinary matter of joy, and such as they cannot contain, but must express their sense thereof with cheerfulness and good will: So they ought, and in some measure will have a watchful eye, that in all such expressions of joy, they vent nothing that is carnal, sinful or unseemly, but what beseemeth such as are alwayes in Gods sight, and are especially then most narrowly mark∣ed, and taken notice of by his all-seeing eye: for, Paul having such matter of joy, while he is about to express it, doth set himself in Gods sight▪ for all the joy, saith he, wherewith we joy before our God. 3. Whatever matter of joy a man may have, he cannot improve it, nor attain to the actual ex∣ercise of solid and spiritual joy, except his interest in God be in some measure cleared, whose recon∣ciled face doth put such a ravishing lustre upon all our other mercies, as they draw out the heart actually to rejoice in them, or rather in God for them: See Psal. 4. 6. for, though Paul had mat∣ter of joy from the former good tydings, yet he doth not actually rejoice, until he close with God as his through Christ, as is implyed, while he saith, for all the joy, wherewith we joy before our God.

4. Christian love, to those who are Gods, doth give the person who loveth, an interest in all the good things bestowed by God upon those whom he loveth, and a large share of all the joy and com∣fort, which are occasioned by them: for, Paul to make evident his ardent affection to these Thessa∣lonians, doth shew, that their merciful receipts did give him matter of all joy: for all the joy, saith he, wherewith we joyed for your sakes, that is, for Gods mercies towards them, mentioned, v. 6. Doct. 5. Whoever are, or may be, the oc∣casion of joy, by furnishing matter for it, yet a Godly heart will not rest upon them, but look to the Lord above all, ascribing praise and thanks∣giving to him, who not only giveth the cause and occasion of joy, by making instruments to be that which they are, matter of joy and not of grief, Psal. 20. 9. but also doth give us to improve that matter of joy unto actual rejoycing, which other∣wise we could not, Eccles. 2. 24. for Paul, though he had the matter of his joy furnished from the Thessalonians, yet he looks over them to God, and returns him thanksgiving for it: what thanks can we render unto God, for all our joy, saith he. 6. As giving of thanks is all the rent, which either the Lord doth crave, or we can return unto him, for favours received: So no thanksgiving of ours can be lookt upon as an answerable return to the meanest of mercies; and especially a Godly heart can never satisfie himself in the matter of his thankfulness to the Lord, he prizeth the mercy received so high, and seeth his thanks to be so feckless, that he judgeth all he can do of no value,

and no wayes answerable to what so rich mercy in God doth call for; for, Paul seeth that thanks∣giving was his due, but cannot satisfie himself, in any thing he could do of that kind, as is implyed, while he saith, what thanks can we render to God for all the joy, &c.

Ver. 10. Night and day praying exceedingly, that we might see your face, and might perfect that which i•• lacking in your faith?

Here is the fourth effect, of those glad tidings upon Paul, he was thereby put to his prayers, which were, 1. Assiduous, the phrase night and day implyeth such an assiduity, as admits of no other, but necessary intermissions, Luk. 2. 37. next, it was fervent and serious, so much is implyed in his praying exceedingly, or as it is in the original, excessively, intimating fervency of affection. 3. The thing prayed for, was 1. To see them, or to be present with them. 2. That being with them, he might have occasion by his Preaching to them, and conversing with them, to perfect, supply and make up (as an instrument under God, 1 Cor. 3. 5.) what was lacking and wanting in their faith, whether in their understanding, as to their knowledge of, or assent unto truths revealed; or in their will and affections, as to their imbracing of, and adherence unto that good thing, held forth by those truths. Doct. 1. There can be no such cause of thanksgiving in this life, but there will be also matter for prayer, and an incumbent necessity to go about that duty, there being always somewhat

wanting to the best, and necessary to be had▪ Phil. 3. 12. And prayer being a prime mean appointed of God for obtaining of what we want, Ezek. 36. 37. for, though Paul had at this time such matter of thanks∣giving, that he could not well express it, v•• 9. yet he is assiduous in prayer: night and day praying exceedingly. 2. Our prayers to God should be both assiduous and serious, the former without the latter being but vain babling, condemned Matth. 6. 7. and the latter without the former but a violent, evanishing flash, to no purpose, condemned Isa. 26. 16. for, his prayers had those two properties: night and day praying exceedingly, saith he. 3. There is a singular efficacy and aptness in a Ministers presence and preaching, through the Lords blessing, to beget, confirm, or carry on the work of grace in hearers, beyond what there is in his writings, while he is absent: There is not only a more express promise of a blessing unto Preaching, Rom. 10. 17. but also there is nothing almost in a man, whom God hath sent to gain souls, whether carriage, gesture, or countenance, which the Lord doth not make subservient unto edification one way or other, 1 Cor. 9. 22. for, therefore is it that Paul, not content with writing to them, doth so much desire to see their face, that he might perfect that which was lacking in their faith. 4. As the faith of the best hath its own inlaicks, and most eminent believers have need to pray, Lord increase our faith, Luke 17. 5. so faith is preserved and increased in the use of those means, by which it was begotten at first: It is be∣gotten by ordinances, and especially by the word

Preached, and it is preserved and receiveth in∣crease by ordinances and the publick Preaching of the word: for, though Paul did highly commend their faith, chap. 1. 3. yet somewhat was lacking to it, and he prayeth he may see them, that by Preaching to them he might perfect that which was lacking in their faith.

Ver. 11. Now God himself and our father, and our Lord Jesus Christ direct our way unto you.

The Apostle having but made mention (v. 10.) of his usual practice in praying, doth here, in the third part of the Chapter, break out in a most fer∣vent and devout prayer, and thereby maketh way for the second principal part of this Epistle, which beginneth chap. 4. In which prayer, there is first, the party to whom he prayeth, God himself, ta∣ken here personally, for the first person, therefore is it added Our Father, and he is contradistin∣guished to Christ Jesus our Lord, the second per∣son, to whom also the Apostle prayeth. 2. There is the matter prayed for, 1. Th•••• all Obstacles and impediments being removed, he might get a suc∣cessful journey, and be directed by providence, as in a right line, towards them, as the word in the original doth signifie. Doct. 1. So necessary, and of so universal use, is this duty of prayer, that our heart should be constantly kept in such a readiness to it, that when ever the least opportuni∣ty is offered, we may set about it: yea and where a man is fervent in prayer, he will l••y hold upon

every occasion to break out in it: for, Paul having but made mention of Prayer, v. 10. and seeing some necessity of praying presently, cannot con∣tain himself, but sets about it: now God himself and our father, &c. 2. That Jesus Christ is God equal with the Father, appeareth hence, that not only divine worship, but also divine proper∣ties, in over-ruling by his providence the affairs of men, are ascribed to him: for, Paul doth pray unto him, and seeketh a successful journey from him: Our Lord Jesus Christ direct our way. 3. Though the object of divine worship be but one and the same glorious God, Matth. 4. 10. and there is but one kind of divine worship, to wit, that which is supream, and becometh this one infinite majesty of God, and therefore what∣ever person of the Godhead be expresly named in our prayers, the rest are not excluded, but included in that one, they being all three one only God, the same in essence, 1. Joh. 5. 7. yet it is not only lawful, but also sometimes convenient, (though not alwayes necessary) to name ex∣presly in our prayers the distinct persons, and especially Jesus Christ the second person with the Father, thereby to strengthen our confidence for acceptation and an answer, seeing there is no ac∣cess to the Father but by him▪ Joh. 14. 6. for, Paul here doth expresly direct his prayer both to the Father and the Son: Now God himself and the Father, and our Lord Jesus Christ. 4. The Lords most powerful providence, doth over-rule the most malicious designs of Satan against his work and people, so that he could easily mar the pro∣secution

of them, when at their greatest height, if he did not sometimes judge the contrary more con∣venient, for his own glory and his peoples good, Psal. 76. 10. for, Paul could not otherwise pray in faith unto God, for a successful journey, when he knew Satan did ply his utmost to hinder it, Chap. 2. 18. now God himself direct our way un∣to you, saith he, 〈◊〉〈◊〉 Seeing it is not in man to direct his own way, Jer. 10. 23. therefore he ought to wait and depend on Gods direction, for all his undertakings: and this both for light, that he may know what, when, and how he should do, Psal. 27. 11. and for strength, to enable him for, and bear him through, against difficulties in the performance, Eph. 3. 16. for, so doth Paul•• now God himself—direct our way unto you.

Ver. 12. And the Lord make▪ you to increase and abound in love one towards another, and towards all men, even as we do towards you.

A second thing he prayed for, is, that whether he came unto them or not, the Lord himself might supply his absence, by making them grow abun∣dantly, and beyond all ordinary measure (as the doubling of the word, increase and abound, doth imply) in the grace and duties of love, first, one to another, and among themselves who were Chri∣stians: next, generally towards all men, even Heathens. And in the close of the verse, he casts in one incitement to the exercise of this grace, from his own example and practice towards them. Doct. 1. Though the Lord doth usually work by

ordinary means; yet we may not ••ye him abso∣lutely to them, but under want of means ought to depend upon him, to supply their lack: for, Paul depends on God, for making them grow in love, even though he himself should not come to them: And the Lord make you to increase. 2. As not only the first beginnings, but also the growth and progress of grace do come from God, and therefore are to be sought from him by prayer: So we need not fear, while we plead with God for spiritual mercies, lest we exceed and seek too much: for, Paul seeketh that he may make them grow abundantly, and beyond all ordinary mea∣sure —: and the Lord make you increase and abound. 3. As it should be a believers aime to grow in grace: so he should labour in this study after growth, both to extend himself to the exer∣cise of more graces, as is enjoyned, 2 Pet. 1. 5. and to better the exercise of one and the same grace, so as to grow more frequent, copious, and spiritual in it, as is injoined, chap. 5. 16, 17. for, Pauls praying for growth shews, we should en∣deavour it, and the two words he useth to express this growth are made by some to differ thus, that the first may signifie to increase in number, the second in heap or bulk: now the Lord make you to increase and abound in love. 4. As Christian love ought, and will be mutual among real Chri∣stians: So it is not mercenary, nor doth extend it self unto those only from whom the Christian may expect a return of love again, but to others also, from whom nothing of that kind can be had, even to all men; and that because of Gods command,

Matth. 5. 44. and that there is somewhat love-worthy in all, Rom. 2. 15. though abused and de∣faced by the most, Rom. 1. 21. for, he prayeth that they, being Christians, may abound in love, first, towards one another, and next, towards all men. 5. A Minister's own example, and sanctified pra∣ctice, according to the truth he preacheth, is one of the strong inducements unto a people to give him obedience in what he prescribeth: and there∣fore though a profane man may preach ••o pur∣pose, Matth. 7. 22, 23. yet his preaching is not usually so much accompanied with fruit and suc∣cess, 1 Tim. 4. 16. for, Paul alleadgeth his own practice, as an inducement: even as we do towards you, saith he.

Ver. 13. To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ, with all his Saints.

Here is a third thing prayed for, in order to which their growing in love was presently sought, as it appears from the word of connexion betwixt the verses: and it is, that thereby, as by one mean, the Lord might first, confirm and establish them in holiness, so as they should not be easily moved, or driven from the solid practice of it. And next, that by both those, to wit, their growth in love, and stability in holiness, their hearts or consciences (so called, 1 Joh. 3. 19, 20.) might be rendred blemeless, or without complaint, (as it may be well taken in an active sense) his mean∣ing

is, that their consciences may be pacified, yea and absolve, and pass sentence in their favours, and this before the bar and tribunal of God their recon∣ciled father, the full accomplishment of which wish should be at Christs second coming, when he shall come accompanied with all his Saints, or (as the original may read) his holy ones, that is, either his holy Angels, 2 Thes. 1. 7. or the holy souls of the Saints departed, who shall come down with Christ, to be united and glorified with their bodies. See the same effect of pacifying the conscience ascribed to grown love, 1 John 3. 19. and 4. 18. and it is ascribed to love and holiness, as to that which doth evidence our interest in Christs blood, John 13. 35. by the only merit and worth whereof we have peace with God, Rom. 5. 1. Doct. 1. Though Children, and those who are weak in grace, be tossed to and fro with every tentation, Ephes. 4. 14. yet grown, and growing Christians, are not so easily shaken: Growth in Grace is ac∣companied with stability, both in truth and holi∣ness: for, Paul teacheth so much, while having prayed, v. 12. for growth in grace, he addeth here, To the end he may stablish your hearts un∣blameable in holiness. 2. It concerneth a Christi∣an much, by all means to endeavour that his heart and conscience may be without complaint, speak peace unto him and absolve him; seeing if a mans heart and conscience upon good ground condemn him, much more will God, who is greater than the heart, and whose deputy the conscience is, 1 Joh. 3. 20. for, Paul prayeth here that their hearts; or consciences, may be unblameable and without com∣plaint.

3. As a man, in making his heart and conscience pass sentence upon his state and way, should sift himself in Gods sight, and endeavour that his conscience pass such a sentence upon all, as he thinks God the Judge of all will pass: So in this enquiry and process, he should look upon God as a fatherly Judge, who will pass sentence as a Father▪ according to the Covenant of Grace, and not as a strict sin-pursuing Judge, according to the Covenant of Works: for, he wishes that their hearts may be unblameable or without complaint before God, that is, when sifted as in his sight, and calleth him our Father, to shew in what relation he should be taken up. 4. Though it be the alone blood of Christ apprehended by faith that purifi∣eth the conscience, and gives it ground to absolve and speak peace; seeing by it alone provoked Ju∣stice is satisfied, and we are justified, whereupon our peace with God doth follow, Rom. 5. 1. yet in∣herent holiness doth also quiet the conscience in its own order and way, to wit, though not meritori∣ously, and by way of satisfaction to the claim of justice, for all our righteousnesses are as filthy rags, Isa. 64. 6. yet by way of evidence, and as a faithful witness of our undoubted interest in Christ, and right to his blood, 1 Joh. 3. 14. for, Paul prayeth that their hearts or consciences may be unblameable, without complaint, or pacified in holiness. 5. Though the meanest measure of sincere holiness be a ••uffici∣ent evidence in it self of an interest in Christ, and consequently may quiet the conscience, Mat. 5. 6. yet that a man may clearly discern this evidence, and get his conscience actually, and upon good

ground quiet by it, it's necessary that he grow in grace, and be established in holiness, otherwise his peace is more lyable to be questioned and shaken by every new assault: for, Paul ascribeth this ef∣fect of pacifying the conscience to growth in grace, and stability in holiness, while having prayed for their growing in grace, he addeth, to the end he may stablish your hearts unblameable in holiness. 6. However believers do enjoy much••sweet peace, Rom. 5. 1. and some clear evidences of a right to Christ in their begun sanctification, even while they are here, Cant. 6. 3. yet the full accomplish∣ment of their begun happiness is reserved until Christs second coming: Many things are wanting now, even to those who have most, 2 Cor. 6. 6. which shall be then made up: Our holiness shall then be perfected, and we confirmed in it, our peace extended as a river, neither shall our consciences afterwards ever smite or accuse: for, he sheweth, the term, when we shall be fully established in holi∣ness, and our consciences throughly pacified, shall be at the coming of our Lord Jesus Christ, with all his Saints.

CHAP. IV.

THE Apostle being, in the second principal part of this Epistle, un∣til v. 23. of chap. 5. to press up∣on them the practice of an holy life, he doth in the first part of this Chapter propone several exhorta∣tions to that purpose. The first is, to the study of holiness and sanctification in general, v. 1. in∣forced, 1. From his manifold injunctions of this kind, he had given them already, v. 2. 2. It was the will of God that they should so walk, v. 3. Next, the following exhortations do press their ex∣ercise of some particular vertues, and branches of that sanctification presently mentioned: As 1. the exercise of chastity, v. 4. and abstinence from all uncleanness contrary to it, v. 3, 5. 2. The ex∣ercise of Justice and equity, in abstinence from all sort of oppression. And both these are inforced, because, 1. Otherwise God would plague them, v. 6. Next from the end of their calling, to wit, their sanctification, v. 7. Thirdly their disobedi∣ence would be a despising of God, v. 8. The third exhortation is to the exercise of brotherly love, which he presseth indirectly from their progress herein already, v. 9, 10. And 4. he exhorts to quietness of spirit, opposite to Idleness and curio∣sity, v. 11. Because 1. of publick honesty; 2. Of private utility, v. 12.

In the second part of the Chapter, he propones

several considerations to allay immoderate grief for the death of friends: As 1. their death is but a sleep, v. 13. 2. They shall undoubtedly arise, v. 14. 3. They shall be in no worse case at Christs second coming than the Godly, who shall be then found alive, v. 15. yea they shall have the advan∣tage of them, as being to be first raised, and before those, others shall be changed, v. 16. 4. After their resurrection the Godly of both sorts shall meet together, and both of them with Christ. 5. They shall never part again, v. 17. And so he concludes, by pointing at the use which they were to make of all those considerations, v. 18.

Ver. 1. FVrthermore, then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk, and to please God, so ye would abound more and more.

He doth here, and to v. 3. propone and urge a general exhortation, which is a comprehensive summ of all the rest, which he is to press upon them afterward. And having made a transition from the preceding doctrine, by the word further∣more (implying, as the original beareth, there did somewhat yet remain necessary to be added) he doth in the name and authority of the Lord Je∣sus, and for his sake exhort them, and that both lovingly (as the word rendred, beseech, implyeth) and seriously, as his using two words to the same purpose doth import. And the thing unto which he exhorts them is, that according to the doctrine▪

and injunctions they had formerly received of him, while he was with them, pointing out both the necessity and manner of such a walk and con∣versation, as might be acceptable unto and please the Lord; so they would abound, more and more, that is, supposing they had already entred this walk (as is expresly affirmed, chap. 1. v. 3.) he would have them now to make continual progress, and in a manner to outstrip themselves by their future di∣ligence. Besides what I have observed already up∣on the cohesion of the doctrinal and practical part of the Epistle to the Ephesians, chap. 4. v. 1. doct. 1, 2. which is applicable here: Learn 1. The endeavours of others, by prayer or otherwayes, to have us doing well, should not hinder, but ra∣ther further our own diligence and pains: and particularly our own prayers, or the prayers of others to God on our behalf, should be seconded by diligent use of means on our part, for attain∣ing the good thing prayed for, otherwise we tempt the Lord by our prayers, as the sluggard, Prov. 21, 25. and make the prayers of others wholly in∣effectual, as to the bringing about of any good unto us, Psal. 35. 13. for, Paul having prayed fervent∣ly, that the Lord would make them abound in grace, chap. 3. 12. he doth here press upon them∣selves to abound more and more, and because he prayed for it, therefore he would have them to en∣deavour it, as appears by the illative particle, then, or therefore: furthermore then. 2. When a Mi∣••ister hath with greatest clearness, and fulness ex∣plicated, and laid open the doctrinal part of Chri∣stian Religion, and the several articles of faith, he

hath not yet absolved his task, until he press upon peoples consciences the practice of piety and of the several duties of an holy life: And whatever a man be for knowledge, yet there is one thing, and the main thing lacking, so long as he knows not, or cares not, how to bring his knowledge into pra∣ctice; his knowledge in that case is to no purpose, as not having attained the end for which it is gi∣ven, Act. 2. 11, 12. for, Paul having already in∣structed them in the doctrinal part of Religion, and exhorted them to constancy in it, he looks up∣on somewhat yet wanting and necessary to be added, even the following directions to lead an holy life: furthermore then, or, as to that which yet rests, we beseech you. 3. A Minister, especially in pressing the practice of holy duties upon the people of his charge, should labour to be both affectionate and serious, so that neither his affection and re∣spect unto them may marr his vehemency and fer∣vor, in pressing home the point upon their consci∣ence, nor yet his zeal and fervour make him omit any thing, whereby sanctified prudence might teach him to evidence his affection to them and respect of them, lest otherwise by exasperating their corruption he drive them further from their duty, in∣stead of bringing them nearer to it: for Paul, while he presseth duty, doth not command imperiously, but intreats them meekly and affectionately, as the word rendered beseech implyeth, and yet most se∣riously and fervently, he both beseecheth and ex∣horteth. 4. A Ministers meekness and lenity ought to be seasoned with some mixture of autho∣rity and due severity, lest otherwise his meekness

be despised, and his Ministry want an edge: for, as Paul beseecheth them in lenity, so he obtests them by the Lord Jesus, that is, in his name and autho∣rity, and for his sake. 5. Though good works, and an holy walk, be not necessary antecedents of Justification, Rom. 4. 5. yet they are of necessity required in the person now justified, to wit, for making his calling and election sure, 2 Pet. 1. 10. for making evident the reality of his faith and in∣terest in Christ, Jam. 2. 18. for glorifying God, Joh. 15. 8. for gaining of others, Matth. 5. 16. for attaining the actual possession of life eternal, as the way to it, Heb. 12. 14. though not as a price to merit or buy it, Rom. 6. 23. for, the word in the original, rendered how ye ought to walk, doth signifie how ye must of necessity walk. 6. That a man may walk as a Christian, and so as to please the Lord, he must take the revealed will of God, delivered by his Prophets and Apostles, and com∣mitted by them to sacred writ, for his guide, both in the matter and manner of his walk: for, Paul teacheth so much, while he saith, that as ye have received of us, how ye ought to walk and to please God, so ye should abound, now what they had re∣ceived of him, to this purpose, by his Preaching, he doth here commit the summ of it to writing. 7. Whatever be a mans walk and conversation for matter, or otherwise for manner; yet he walks not as a Christian, nor so as he can have any real or solid comfort in his walk, except he sincerely endeavour to please the Lord, by doing what he doth as service to him, Eph. 6. 6, 7. for, Paul makes their endeavour to please God, a ne∣necessary

ingredient in a Christian walk, while he saith, how ye ought to walk, and to please God. 8. There is not a rest, or stand, allowed of God to any in the way of grace, but when much is attained, we ought still (forgetting those things which are behind, Phil. 3. 13.) enlarge our desires, and bend our endeavour after more, and yet after more, seeing there is still more to be had, Phil. 3. 13. and the Lord alloweth our desires after grace to be insatiable and boundless, Joh. 16. 23, 24. though as to our other enjoyments, he would have them bounded by his allowance, Heb. 13. 5. for, Paul supposing they had already grace, and a great measure of it, doth nevertheless exhort them to abound more and more.

Ver. 2. For ye know what commandments we gave you by the Lord Jesus.

Here is a reason to inforce the exhortation. 1. The thing required by him now, was nothing else, but what he had enjoyned them formerly. 2. Those directions he gave them were not his own, but the Lord Christs, in whose name and au∣thority, he as Christs Lyon-herauld had proclaim∣ed them; for the Greek word signifieth such a commandment, as is published by one in the name and authority of another, and so much also is ex∣pressed, while he saith by the Lord Jesus, or in his name. Lastly, they did know, and were suffici∣ently convinced, both that he had given those com∣mandments, and that they were not his, but Christs. Doct. 1. As Ministers ought not to forbear the fre∣quent

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repetition of one and the same truths, until they obtain from people their due acceptance, though still with some delectable variety, in some circumstances of their delivery, lest otherwise they become loathed of the hearers: So the more that a duty is inculcate, we are the more obliged to take notice of it, and will have the more of guilt if we neglect and slight it: for, Paul presseth obedience to the former exhortation, from this, that he had fre∣quently pressed it before as well as now: for ye know what commandments we gave you. 2. As the Lords Ministers ought to deliver nothing for a rule of faith or manners unto their hearers, but what they have a warrant for from Christ, for they are but Ministers of Christ, and publishers of his will to his people, and not Lords of their faith, 2 Cor. 1. 24. So the Lords people should receive nothing of their hand, but that for which they can produce such a warrant: for, the injunctions which Paul gave them, and they were to receive from him, were only such, the commandments which he gave them by the Lord Jesus. 3. The more we know our duty, and are convinced of a tye laid on by God himself to walk in it, the greater should be our care to make conscience of it; otherwise our knowledge will be our condemnation, Joh. 3. 19. and we see sin without all cloak or excuse, Joh. 15. 22. for the strength of this present argu∣ment lyeth in their knowledge: for ye know what commandments we gave you by the Lord Jesus.

Ver. 3. For this is the will of God, even your san∣ctification, that ye should abstain from forni∣cation.

In this verse, he doth first declare, what that is wherein he did exhort them to abound, v. 1. to wit, sanctification, which being taken as it is our duty, is a serious and constant endeavour after a full and through conformity, of the whole man, both outward and inward, Jam. 4. 8. to what the Lord requireth in his word. And he addeth also a new argument, to enforce the exhortation so explained, to wit, It is Gods will, or the thing which he re∣quireth, as well-pleasing unto him. Next being to press upon them some particular branches of sancti∣fication, he begins with chastity: In pressing whereof, he first exhorts them to abstain from the contrary vice, to wit, fornication; which is to be taken here generally, as extended to all filthiness and uncleanness contrary to chastity, and thus it comprehends adultery, Matth. 5. 32. yea and in∣cest, 1 Cor. 5. 1. Doct. 1. This may sufficiently commend a duty, and set us upon the practice of it, that it is willed and commanded of God, what ever otherwise be the reluctancy, and vain de∣batings of flesh and blood against it, Gal. 1. 16. It holdeth good in his commands alone, they are not to be disputed, but obeyed, and his will to be sim∣ply followed, without further enquiry in the grounds and reasons of it, except where those are held forth unto us by the Lord himself: for, he holds out the Lords will as a sufficient reason to

press the present exhortation: for this is the will of God, saith he. 2. The duties of sanctification are no less willed, and enjoyned by God to believ∣ers, than the exercise of faith it self: faith in Christ doth not loose the tye of the command, and will of God binding us to duty: for, writing to believers, he saith, This is the will of God even your sancti∣fication. 3. A Ministers wisdom should lead him, in pressing holiness, not to rest upon generals, but to condescend upon such particulars of sin and duty, (by disswading from the one, and inciting to the other) the omission or commission whereof is most common among the people of his charge: for so doth Paul, having pressed sanctification in the general, he descends unto some particular du∣ties, and such doubtless, as the present condition of that people did give him the occasion to pitch upon beyond others: That ye abstain from fornication, saith he. 4. As sanctification includeth not only the practice of duty, but also the mortification of, and abstinence from sin: so there are no sins that an holy heart will scare more at, and strive to mortifie, than those to which his fleshly appetite would en∣slave him; such sins being not only insnaring when given way to (Eccles. 7. 26.) because most de∣lightsome, but also most inconsistent with, at least most destructive of, the work of grace in the heart, 1 Pet. 2. 11. for, the Apostle doth press abstinence from fornication, as a main branch of sanctificati∣on: That ye abstain from fornication, saith he.

Ver. 4. That everyone of you should know how to possess his vessel in sanctification and honour.

In pressing chastity, he doth next prescribe a re∣medy against the forementioned sin, and thereby enjoyneth the exercise of the contrary vertue, to wit, That every one of them, without exception, should not only abstain from fornication, but also know, and acquaint themselves, how they might by an ho∣ly kind of skill and artifice, possess, or make use of their body, here called their vessel, or an instrument of any sort (as the word is generally taken) be∣cause the body is the instrument of the soul, by which it acts; a vessel or receptacle wherein for the time it is preserved. And the manner how they were to possess it, and make right use of it, is in two words, none whereof do exclude the law∣ful use of the marriage-bed, Heb. 13. 4. but it is, 1. In Sanctification, that is, not only in freedom from fleshly pollutions, but also in making all the members of the body subservient to the soul, in all those offices for which they are appointed, and chiefly in the practice of holy duties, Rom. 6. 19. 2. In honour, that is, not so much, or only by ta∣king lawful and necessary care, to provide all things needful for the body (though that be not excluded, see upon Col. 2. 23.) but also and mainly, by pre∣serving it in that measure of purity and freedom, from every kind of sinful defilement, which is sui∣table to that honour put on it by God, of being made a temple to the Holy Ghost, 1 Cor. 6. 15. he seemeth to allude to that more than ordinary clean∣ness

and purity, wherein these Vessels were kept, which were dedicate to the service of God in the sanctuary, Exod. 40. 9, 10. Doct. 1. The Lord requireth not only inward sanctity, in the understanding, will and affections, but also out∣ward in the body and all its members: And therefore it is not sufficient for us to know our duty, and have some inward good liking of it, the outward man in the mean time being left at liberty, and as it were without a rule, to do or not do as may make most for the mans safety from hazard, for his pleasure, credit or advan∣tage: for, Paul seemeth to obviate the errour of some, who thought otherwise, while he requireth every man to possess his vessel or body in sanctifi∣cation. 2. The Mor••l Law, and more particu∣larly the Law enjoyning chastity, and keeping the soul and body free from fleshly lusts, doth ob∣lige all and every one, without exception of any, to obedience; so that neither great, Deut. 17. 17. nor small, Deut. 23. 17. man nor wo∣man, Jam. 4. 4. young nor old, 1 Cor. 7. may plead exemption: for, the command is given to every one, That every one should know, how to possess his vessel. 3. There is a kind of Divine art of chastity, and no small skill required, to keep a mans soul and body free from fleshly un∣cleanness: Some rules of which Heavenly art, are briefly these. The outward senses must be kept from enticeing objects, Job 31. 1. loose and wan∣ton company eschewed, Prov. 5. 8. meat, drink, and sleep soberly used, Ezek. 16. 49. our ordi∣nary

callings diligently plyed, Ezek. 16. 49. the first motions and stirrings within of fleshly lust quickly suppressed, Exod. 20. 17. Prayer to God, for strength to ressit tentations, frequently used, Matth. 26. 41. and if none of those pre∣vail, marriage, the means appointed of God for eschewing fornication, must be entred, 1 Cor. 7. 2. for, Paul implyeth that there is skill and know∣ledge required for this thing, while he saith, That every one of you should know how to pos∣sess. 4. As every man ought to possess his own body; or be master of it, and not be possessed by it, or enslaved to it, by spending his precious time in an excessive pampering of it, with meat, drink, sleep, Ezek. 16. 49. or gorgeous ray∣ment, Isa. 3. 18, &c. So doth he possess it as he ought, when not only he doth not yield his mem∣bers servants unto uncleanness, or to iniquity of any sort, Rom. 6. 19. but also doth subject it to God, and keep it subservient, as an instrument of the renewed soul, in giving obedience to the revealed will of God: for, this is it that Paul teacheth, while he biddeth every man possess, or make use of his body, as a vessel, or instru∣ment of the soul, and in sanctification and ho∣nour.

Ver. 5. Not in the lust of concupiscence, even as the Gentiles which know not God.

He doth thirdly, in pressing chastity, shew how far that abstinence from fornication, menti∣oned v. 3. doth reach, even to a restraining not only the external act, but also the inward lust of concupiscence, or as the word signifieth the fe∣vorish fit, or violent passion of burning desire, which boyleth within, through all the members of the body, 1 Cor. 7. 9. disturbing the judgement, as with a high fit of a Fevor, and provoking both body and mind to the outward act of filthiness. And fourthly, he gives a reason enforcing the dis∣swasive, lest otherwise they should be like the pro∣phane gentiles, who were for the most part given over of God to the base slavery of their filthy lusts: and that because they knew not God, to wit, saving∣ly, and as he is revealed in his word; neither did they rightly improve that natural knowledge, which they had of him, and therefore God gave them up to uncleanness, Rom. 1. 21. with 24. Doct. 1. As concupiscence, and the first inordinate motions to lust, when not timeously curbed, do become passionate, inflaming the body, and restraining the judgement from solid thoughts of any other thing, but of what may tend to fulfil them: So such violent passions, and fevorish fits of fleshly concupiscence, do put both the body and mind out of frame, for discharging any duty of holiness in a way honourable to God: for, he sheweth that concupiscence groweth to lust, or

to a violent passion, and a kind of phrensie, as the word implyeth, and that the prevalency of this passion and lust, as opposite to that possessing the body in sanctification and honour, mentioned v. 4. not in the lust of concupiscence, saith he. 2. As there is need of the former Divine art, mentioned v. 4. doct. 3. to allay and root out those Fevorish fits of burning lust: So except they be one way or other allayed, a man cannot possess his body, as master of it, but is in daily hazard to be trailed as a slave, to fulfil the utmost of those fleshly lusts, which are burning in it: for, while he requireth every one to know, how to possess his body not in the lust of concupiscence, he implyeth, that otherwise he is not a full possessor of it, and that there is skill and knowledge required unto a man, for keeping his body free of those boiling passions. 3. As there are several degrees of one and the same sin, the former whereof maketh way to the latter: So then do we set against a sin to purpose, when we not only lop the utmost branches, or set our selves to refrain from the outward act, but also to restrain the inward motions and desires of the heart after it: for, he will have them to set against the inward lust, or passion, of concupiscence, as the most ready mean of abstinence from the breaking out of con∣cupiscence in the outward act of fornication spoken of v. 3. Doct. 4. The sight of sins prevalency in others, should not allure us to it, but much rather scare us from it, there being thereby occasion of∣fered to get a more full and clear sight of the ty∣ranny and loathsome filthiness of sin given way to, than can be attained by the hearing of the ear,

and word-speaking: for, therefore doth he set be∣fore them the prevalency of this sin among the Pa∣gan-Gentiles, to scare them from it: even as the Gentiles, saith he. 5. As that is only worthy to be called the knowledge of God, which is operative upon the heart and affections: So ignorance of God is a woful root, from whence many other sins do spring up; The Lord sometimes judicially giv∣ing the ignorant person over to those other sins, as a just punishment for his affected ignorance; Be∣sides, that the knowledge of God which we ought to have, includeth the knowledge of our duty, wherein we honour him being so known, and there∣fore they who know not God cannot but sin, as not knowing whereat they stumble: for although the Pagan-Gentiles had some knowledge of God, yet because their knowledge was not operative and effectual, he affirms simply they knew him not, and makes their ignorance the cause of their un∣cleanness: even as the Gentiles which know not God. 6. Though the child of God is not bound to abstain from every thing which unrenewed men practise, for even they may do some things which are in themselves, and materially good, Rom. 2. 14. yet as they should eschew every sinful practice of others, so especially such practises, as are speaking evidences of their living in their unrenewed state: for, Paul d••sswades them from living in the lust of unclean∣ness, because this was the practice of the unrenew∣ed Gentiles, and such a practice as did demonstrate they knew nothing of God savingly, and as they ought: even as the Gentiles, saith he, which know not God.

Ver. 6. That no man go beyond and defraud his brother in any matter: because that the Lord is the avenger of all such, as we also have fore∣warned you, and testified.

He doth here press a second branch of that san∣ctification, spoken of v. 1. The exhortation is first proponed, to this sense; That in no matter, or in no business of common commerce, they should wrong their brother, either by open violence (as the word rendred go beyond implyeth, it signifieth to go above, or trample upon one as despicable, and so expresseth to the life the nature and way of proud and insolent oppressours) nor yet by secret fraud and deceit (as the other word is expresly rendred, see also 2 Cor. 7. 2.) and the party whom they are discharged to oppress or deceive, is their bro∣ther, that is, one of the same Religion with them, Deut. 17. 15. whereby he meaneth not as if it were lawful to oppress others (see the contrary, Exod. 22. 21.) but because the most of their traf∣fick and commerce being probably with Christi∣ans and among themselves, the consideration of their interest in the person injured by them would add no small weight to their sin, 1 Cor. 6. 6. Next he addeth a reason to enforce not only this disswa∣sive, but the former v. 5. and it's taken from one dreadful effect of all such sins, they lay open the person guilty to Gods dreadful vengeance: and he confirmeth the truth hereof from this, that he had often told them so much before when he was with them, and not only simply told, but seriously testi∣fied,

and earnestly obtested them to believe the truth of what he had deponed, as it were upon oath unto them, for so much doth the word im∣ply. Doct. 1. The wise Lord hath judged it fitting so to dispense of things worldly unto mankind, not giving all things needful unto any one, as that men cannot live without mutual commerce, and ex∣change of commodities from one hand to another: for, he suppones the necessity of mutual commerce while he forbiddeth oppression and deceit in it: that no man go beyond his brother in any matter, or in any business of common commerce. 2. So covetous is man by nature of that which is his neighbours, and so little willing to reverence the Lord in the measure of things worldly dispensed unto him, Isa. 5. 8. that he is easily tempted to catch advantage of his Neighbour in the matter of commerce, and to make up his own worldly estate by impairing the estate of others: for Paul, while he forbiddeth this evil, supponeth that men are prone to fall in it: That no man go beyond or de∣fraud his brother. 3. So enslaving an evil is co∣vetousness, that where it reigneth it maketh the co∣vetous wretch imploy the utmost, both of his power and skill to give it satisfaction: for Paul, while he forbids both going beyond, or oppressing by pow∣er, and defrauding by skill, implyeth that both power and skill is usually imployed for carrying on this sin: That no man go beyond or defraud. 4. So subtle a fisher and hunter after souls is Sa∣tan (Eph. 6. 11.) as that he hath several sorts of tentations according to the several tempers and abi∣lities of people to insnare them with, in one and the

same sin; So that when any are effrontedly shame∣less in wickedness, and love to be known and fear∣ed as such, and have power to bear them out to act their villanies, he then tempts them to oppress avowedly; and with strong hand: and for others who either have not power or good will to carry on their wickedness in open view, those he tempts to defraud or deceive, teaching them a way▪ how to sin, and not to be so easily discovered in their sin▪ for, Paul suppones there were tentations of both those kinds, while he forbids to yield to either: That no man go beyond or defraud his brother. 5. Whatever pretexts a man may find out to ren∣der one sin, and especially his own sin, more plau∣sible and excusable than another; yet no pretext of that kind can licentiate a man to live in any sin▪ neither the open oppressour who pretends plain even down dealing, and kything himself to be wha•• he is, nor yet the subtle deceiver who pretends law and fair bargain, are excuseable; but both of them are alike guilty before the Lord: for both are here condemned: That no man go beyond or de∣fraud his brother. 6. As impunity from men doth harden the wicked much in sin: So the Lord doth alwayes supply the defects of mans justice; by ta∣king vengeance here or hereafter, especially upon those sins whereof Judges among men do take less notice: for, such are the sins here forbidden, flesh∣ly uncleanness, oppression by the great, and subtle cheating under pretext of Law by the politick and worldly wise, are not much punished by men, hence are they so common: and therefore saith Paul, The Lord is the ••venger of all such. 7. So strong

is the interest of sin in fallen man, and chiefly of such sins as bring worldly profit and pleasure with them, that there is need of word upon word, and reason upon reason, to scare him from them; and there must be not only love to the commander to constrain, but also the terrour of God to perswade: for, having given one argument v. 3. to disswade from those pleasant and profitable sins, from the signification of Gods will; he seeth it yet needful to add another here, from Gods vengeance and terrour, being to add more afterwards: Because that the Lord is the avenger of all such, saith he▪ 8. As where sin is, there Gods vengeance doth fol∣low either upon the sinner himself, or a cautioner in his stead, 2 Cor. 5. 21. So the Lord doth allow a gracious soul, neither is it inconsistent with grace in the soul, to abstain from sin, as from other more prime, so from this inferiour motive, the fear of Gods vengeance to ensue and follow: for, he shew∣eth God doth avenge such sins, and disswades even believers from them, because he is the avenger of all such. 9. A Minister must not think, that his once denouncing the terrour of divine vengeance against the sinner for his sin will scare him from it: neither must he give over the matter as hope∣less, when his former dreadful certifications have had little or no effect, but he must yet again renew his zeal, reiterate former threatnings and other ar∣guments, as not knowing when the Lord shall be pleased to give the wished for success, 2 Tim. 2. 25. for Paul reiterates this dreadful certificati∣on, though he had often told it before, and as it ap∣pears, without any success as to some: As we also

have 〈◊〉〈◊〉 you, saith he. 10. So stupid are men for the most part, and so slow to believe the truth of divine threatnings, Deut. 29. 19. that if Ministers when they threaten be not the more se∣rious and fervent, the most terrible threatning will but little affect the most part of hearers; Some one shift or other will be found out to put them by to break their dint, and to make them of no effect: for, therefore Paul, in denouncing this terrible threatning, did seriously testifie, and fer∣vently obtest them to take warning from it: As we also have forewarned you and testified.

Ver. 7. For God hath not called us unto uncleanness but unto holiness.

In this Verse there is a second argument; for enforcing all the former exhortations, both gene∣ral and particular, positive and negative: And it is taken from the end intended by God, when he did first effectually call them, that is, draw them out of nature to the state of grace, Col. 1. 13. which is expressed, first negatively, It was not that they might thence take liberty to defile them∣selves with sin of any kind; for the word, unclean∣ness, must be taken here in that general sense, as being opposed to sanctification, and containing under it all the sins formerly forbidden, not only fornication, which is uncleanness, strictly taken, but also oppression and fraud. Next positively, he had called them to sanctification, or that they might be sanctified, and live in the constant exer∣cise of all the sanctifying graces of Gods Spirit.

Doct. 1. As God is a dreadful avenger of all sin, So chiefly of such sins of professors of the Gospel as do reflect upon their Christian calling, either as hardly consistent with it, Deut. 32. 5. or as opening the mouths of prophane Atheists to re∣proach it, 2 Sam. 12. 14. for, he here gives this reason why God is the avenger of all such sins, God had called them to abstinence from them, and consequently their lying in them would reflect up∣on their calling: for God hath not called us unto uncleanness, saith he. 2. It is the duty of called Christians, in all their actions and employments, to examine all by the rule of their Christian call∣ing, and to do or not do accordingly, being al∣wayes loth to do any thing which may in the least measure reflect upon it, though it should other∣wise bring them never so much pleasure or advan∣tage: for, he will have them to abstain from the flesh-pleasing sin of uncleanness, and the profitable sin of covetousness, fraud and oppression, upon this account, they were not according to the rule of their Christian calling: for God hath not called us unto uncleanness, saith he. 3. So averse are all men by nature from the duties of holiness, Rom. 8. 7. so impotent to go about them, as being dead in sins and trespasses, Eph. 2. 1. that the Lord must first draw us out of nature to the state of grace, and create in us a new heart and abilities to do good (Ezek. 36. 26.) when he effectually calleth us, before we mind holiness in earnest: for, he hath called us—unto holiness, saith he. 4. Though some do abuse grace unto wantonness, and pretend they may sin without fear, (when,

as they suppone, they are effectually called) be∣cause the root of the matter is in them, and grace once received cannot be lost, Rom. 6. 15. yet, as such corrupt reasonings receive no encouragement, neither from the author of grace, the Holy God, nor from the end of bestowing grace, which is our sanctification and holiness: So if any exter∣nally called by the Ministry of the Gospel do live loosely or profanely, it should not in reason reflect upon this holy calling, but upon the persons them∣selves, who do not walk worthy of it and suitable unto it, (as is enjoyned, Eph. 4. 1.) and there∣by evidence the external call of the Gospel hath ne∣ver received inward entertainment in their heart: for, Paul supponing some might have such perverse reasonings as those, doth here refute them as ha∣ving no ground from our Christian calling, seeing it is God who calleth, and calleth not to unclean∣ness, but unto holiness.

Ver. 8. He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit.

Followeth a third argument to press the same thing, and it's taken from the heinousness of their sin, if they should despise, reject, or set at nought (as the word signifieth) those wholesom Aposto∣lical counsels and commands. They should hereby despise or reject, not man, to wit, only, or chiefly, but God, speaking in him and by him; which he proveth from this, that God had given his holy Spirit, by whose guidance and assistance he had

given to them the forementioned commands, v. 2••▪ See the like expression for asserting the divine au∣thority of what he wrote, 1 Cor. 7. 40. Doct. 1. When Ministers have done their utmost••in holding forth the beauty of holiness, and pressing by the strongest of reasons the practice of it upon peoples Consciences, there will be alwayes some so far from yielding obedience, that the more they are pressed to duty, they will be the more averse from it; and in the end prove profane mockers and de∣spisers of all which can be said to that purpose: for, Paul after all his exhortations and reasons, supponeth there would be some such despisers, while he sets himself against them: he therefore that despiseth. 2. Though such prophane despi∣sers of exhortations to duty, and of threatnings denounced in case of neglect of duty, do please themselves with vain thoughts that the Minister, a despicable man, is only their party, whose pleasure they do not regard, whose displeasure they do not fear, Jer. 18. 18. yet herein they are hugely mista∣ken, the great God is their party, he it is whom they despise, and who will reckon with them as setters at nought of him: for, so saith Paul, he therefore that despiseth, despiseth not man, but God. 3. So much are faithful Ministers owned of God in the discharge of their trust, that what respect or disrespect is put upon them, or the message which they carry, it is reckoned by him as put upon him∣self; and that because they are Ambassadours in his stead, 2 Cor. 5. 20. he that despiseth, despiseth not man, but God, saith he. 4. The great reason for which a peoples carriage towards the message, and

person of their faithful Ministers, reflecteth upon God himself is, that they in discharge of their trust do represent him, and all their regular actings are owned by him as his own: for, from what he spoke, v. 7. that the act of sent Ministers, in calling sinners by the Ministry of the Gospel, (2 Cor. 11. 2.) is owned by God himself as his deed, he inferreth here, that therefore he that despiseth, despiseth not man but God. 5. Though faithful Ministers are men, and therefore both may and must be affected with injuries and affronts, put upon them by profane A∣theists, while they set at nought their person and reject their message, Jer. 20. 2. 18. yet the disho∣nour done thereby to God doth bear so much bulk in their minds, as if any disgrace put upon them∣selves, being compared with that, were not to be regarded, and not so much as once to be named; for though profane mockers despise the Ministers, yet so little is that comparatively valued by Paul, that he saith, he that despiseth, despiseth not man but God. 6. Though the contempt and disgrace cast even upon ordinary Ministers by slighting their message redoundeth to God, for the reasons given, doct. 3, 4. yet this did hold chiefly in the Apostles, and other penmen of holy Scripture, who were in∣fallibly assisted in what they wrote, 2 Pet. 1. 21. and in ordinary Ministers, but in so far as they fol∣low their steps, and deliver nothing to the Lords people for truth but what they have warrant for in the written Word of God: for the reason here given is peculiar to the Apostles and other extraor∣dinary office-bearer••, who only had the holy Spirit

to guide them infallibly: who hath also given unto us his holy Spirit, saith he.

Ver. 9. But as touching brotherly love, ye need not that I write unto you: for ye your selves are taught of God to love one another.10. And indeed ye do it towards all the brethren which are in all Macedonia: but we beseech you, brethren, that ye increase more and more.

He doth here press a third branch of sanctifica∣tion, called brotherly love, which is that singular, and as it were native (and therefore called bro∣therly) love and affection, testified by action, which ought to be and in some measure is, (1 Joh. 5. 1.) in Gods Children mutually, and one to ano∣ther, for the reality or appearance of Gods grace in them, Psal. 119. 63. And he presseth the ex∣ercise of this grace first, by commending them for their progress herein already, which was such that they had not so great need to have it pressed upon them as others; for that the words must be under∣stood not simply and absolutely (as they sound) but comparatively (as other Scriptural expressions of the like kind, Joh. 9. 41. 1 Cor. 1. 17.) ap∣pears from his pressing this same duty on them, v.—10. which he would not have done if there had been no need at all for it. Secondly, By giv∣ing a reason why it was not needful for him to write much to this purpose, because they were taught of God to love one another, that is, their hearts were powerfully inclined to the actual exer∣cise

of this grace by the efficacious working of Gods Spirit, not without, but accompanying the outward Ministry of the word, Act. 16. 14. for so is Gods teaching explained in opposition to mans, Jer. 31. 33. This is contained, v. 9. Thirdly, by further commending them, while he proveth they were so taught of God, from the effect of his teaching, their real practice, and exercise of this grace towards all the Christians (here called bre∣thren) in the Region of Macedonia, wherein Thessalonica was the chief City. And fourthly by exhorting them expresly, (notwithstanding their former progress) not only to persevere, but also to abound more and more in the exercise of that grace.

From v. 9. Learn 1. where sanctifying grace is wrought in the heart by God, there will not only be an abstaining from wrong, hurt and injury to our Neighbour, but there must and will be also, an inward propension, seconded with real endea∣vours to do him good, and help him forward both in his bodily, Lev. 35. 25. and spiritual estate, 1 Thes. 5. 11. for, the Apostle having pressed ab∣stinence from doing wrong to our neighbour, v. 6. as one branch of that sanctification mentioned, v. 3. he doth here enjoyn the exercise of brotherly love, as another branch of the same grace: But as touching brotherly love, &c. 2. It is a singular piece of Ministerial prudence seasonably to com∣mend what good they observe in the Lords people, and so to commend it as that thereby they be not rendred proud or secure, but strongly incited to make further progress in that good which they

already have: and people ought to improve what countenance or commendation they receive from their faithful Pastors for the same end, otherwise it becomes their snare, Matth. 16. 17. compared with 22. for, Paul doth here commend the pro∣gress they had already made in the exercise of bro∣therly love, of purpose to incite them to further progress: As touching brotherly love, ye need not that I write unto you, saith he. 3. So apt are the best to be discouraged in good, Heb. 12. 12. and so much doth the known good opinion concerning some in the minds of others (especially of their faithful Pastors, 2 Cor. 8. 24.) prevail with them for their incitement to do better, Act. 26. 27, 28. that as Ministers ought not to flatter any in an evil, 1 Thes. 2. 5. so they should not rashly pass an hard sentence upon any, 2 Tim. 2.—24. or re∣ject the meanest appearance of good in them as counterfeit and naught, Zech. 4. 10. but should cherish the day of small things in the people of their charge, not only in charity believing, 1 Cor. 13. 7. but also alleadging the best upon them, that hereby they may be incited, and in a••manner con∣strained to do better: for, so doth Paul here: As touching brotherly love ye need not that I write unto you. 4. The Lords Ministers must not ex∣pect that all within their charge shall be alike do∣cile, tractable and easie to be wrought upon, by powerful exhortations to holy duties, or all alike backward, dull and unteachable: There are usu∣ally some of both kinds, So that though some must have word upon word, and line upon line, and all to little purpose, Isa. 28. 13. yet there are others

with whom less than that will prevail: for, such were those Thessalonians, so tractable, that Paul needed not take so much pains upon them, as upon others, ye need not that I write unto you, saith he. 5. That any are thus more docile and easie to be wrought upon than others, doth not proceed from any natural difference of a better or worse disposi∣tion; for all are by nature alike averse, and indis∣posed unto any thing which is spiritually good, Rom. 8. 7. but from the Lords effectual blessing upon the means of instruction towards some more than others: for, Paul gives this as a reason of their proficiency beyond others: for ye your selves are taught of God, saith he. 6. Though the Spirit of God, the inward teacher of his people, doth not teach immediately by enthusiasmes, dreams or rap∣tures, without, and much less, contrary to the word, Isa. 8. 20. but in and by the use of second means, and especially by a sent Ministry, Rom. 10. 15. whose labours he doth effectually bless to the elect, and so doth inwardly teach them, 1 Cor. 15. 10. yet where the Spirit of God doth thus effectually and inwardly teach, there is the less need of outward means, though there be al∣wayes some, even to the best, until their graces be made perfect in Heaven, Eph. 4. 13. only a little of outward means will do more good to such, than ten times more can do to others: In a word, those are easily taught whom God doth teach; and therefore though eminent abilities are much to be wished for in Ministers, Tit. 1. 9. yet we ought not to be so anxious about the weakness or eminency of gifts in them, as fervently desirous to have

Gods teaching to come along with theirs: for, Paul shews that God by his teaching those Thessa∣lonians had made them stand the less in need of being taught by him, while he saith, ye need not that I write unto you, for ye your selves are taught of God.

From v. 10. Learn 1. All those whom God doth teach do profit under his hand, he doth so teach as the wills of those who are taught by him are powerfully bowed, and actually inclined to practise and obey what he teacheth: and herein his teaching doth differ from mans, who can only inform the judgement, by clearing up things to the understanding, but cannot effectually determine the will to obey, 1 Cor. 3. 6. for, Paul sheweth that the effect of Gods teaching them was their real practice: And indeed ye do it, saith he. 2. As Christian brotherly-love excludeth none, but is ex∣tended unto all who have real grace, or promising evidences thereof: So the great and main motive which draweth out this brotherly love to the party loved, is the reality or appearance of a gracious work in him, and not other by respects only, or mainly, as of kindred, friendship, or favours be∣stowed by them, Matth. 5. 46. for, he sheweth that they exercised their love to others under the notion of, or because they were, brethren; and did extend it to all of that sort which were in all Ma∣cedonia. 3. Though the exercise of brotherly-love be a duty incumbent unto all equally, as to that which is inward of it, in the heart and affecti∣on, 1 Pet. 1. 22. yet as to what is external, and especially as to its fruit or beneficence, in supply∣ing

the outward straits of the people of God, there is more or less required from several persons, ac∣cording to the capacity in which the Lord hath put them to discharge it: for, Thessalonica being the chief City in that whole Region, and so most able to exercise beneficence, did extend their brotherly love, even as to this act of it doubtless, to all the brethren in all Macedonia. 4. It is a duty in a special manner incumbent unto those who are any way eminent in riches, power, or credit, whether they be Cities, Societies, or particular persons, to imploy their eminency as a shelter, help and encouragement to piety and those who are pious, in those places especially where they are, and as far as their power may reach: for so did those of this eminent City, Thessalonica, extend their brotherly love in the fruits of in towards all the brethren, in all Macedonia. 5. Even the most praise-worthy graces of most eminent Saints have their own defects, and fall exceedingly short of that perfection which is required, and should be aimed at, 1 Cor. 13. 9. for, though he had commended them much for their brotherly love, yet he imply∣eth there was some lack in it, while he beseech∣eth them to increase more and more. But 6. and more particularly, This grace of brotherly love can never be at such an height in any, but it is ca∣pable of increase, either by intending it more, while it groweth more fervent, and consequently farther out of hazard of being quenched by those provocations which might otherwayes cool it, 2 Cor. 12. 15. or by extending it more, especi∣ally in its fruits of beneficence towards more and

more objects, Eccles. 11. 1, 2. or by spi••••tualizing it more, while there is a greater abstractedness in its exercise from self-ends and motives, Rom▪ 12. 9. for, Paul insinuates their brotherly love, so much commended, was capable, of increase, while he bids them increase more and more. 7. See a further note v. 1. doct. 8. grounded upon this in∣junction, increase more and more.

Ver. 11. And that ye study to be quiet, and to do your own business, and to work with your own hands (as we commanded you.)

He doth here press a fourth branch of sanctifica∣tion, to wit, that they would study (or as the word signifieth, contend with such eagerness as ambitious men do for honour) to be of a quiet spi∣rit, without creating trouble either to themselves or others, by their imporunate intruding upon other mens business, with neglect of their own concernments, and by seeking to live upon the labours of others. And that this is intended by the quietness here enjoyned, appeareth in part by the means prescribed for attaining to it; which are first, that every man do his own business, that is, meddle with those things▪ and those only, which come within the compass of his duty: So that he condemneth not a charitable minding of the affairs of others, when we are called to it, Phil. 2. 4. but only a restless intermedling with such things as con∣cern us not. 2. That he work with his own hands, whereby he enjoyneth industry and painfulness in our callings; and what he speaketh of the hands,

must be taken figuratively, for any member of the body or faculty of the mind which men make chief use of in any lawful calling; which last piece of the duty chiefly is enforced first, from his own Apostolick authority who had so enjoyned when he was with them. See 2 Thes. 3. 16. Doct. 1. There is not any one thing more inconsistent with the grace of brotherly love, and with the exercise of that grace, than a turbulent spirit who must have some medling hand in every thing, wherein he is concerned least, and doth sinfully neglect those other things, wherein by vertue of his sta∣tion he is concerned most; for so much is imply∣ed while the Apostle presseth the exercise of a quiet spirit, in opposition to that turbulent med∣ling humour, immediately after brotherly love, as an help unto it: And that ye study to be quiet, saith he. 2. As a mans greatest honour doth stand in the exercise of Christian vertues, and more especially in a Christian, peaceable and so∣ber deportment, flowing from a meek and quiet spirit, which is a choice piece of that ornament wherewith Christians should be adorned, 1 Pet. 3. 4. So this calm and peaceable frame of a quiet spirit will be found not easily, nor without the ut-most of our serious endeavours attainable, if we consider not only how great an enemy Satan i•• to this, as to all other graces, Ephes. 4. 26, 27. but also how corruptly all men are by nature prin∣cipled to think this truly Christian honour but their shame, and a living and dying in obscuri∣ty and disgrace, Judg. 9. 1, 2. and that those are only honourable, who by winding themselves into

all businesses are admired, or feared, or depended upon by all, 1 Sam. 15. 1, 2, 3, 4, 5. for, as it was said in the exposition, the word rendred study, signifieth to contend with such eagerness as ambi∣tious men do for honour, which implyeth both that this quiet frame of spirit should be looked up∣on as our honour, and not attainable if not eagerly sought after: And that ye study to be quiet, saith he. 3. This Christian frame of a meek and quiet spirit, with a calm and peaceable deportment flow∣ing from it, is a far other thing than a love to live in sluggish ease, and to eschew even the necessa∣ry trouble which God doth sometimes call us to encounter in the way of duty; for such a base de∣sire of sluggish ease is here opposed to it, while he prescribeth, as an help for attaining this quiet frame of spirit, that we do our own business, and work with our own hands. 4. As those polypragmatick spirits and busie-bodies, who do importunately in∣gyre themselves upon the affairs of others, and can suffer nothing, neither of publick or private concernment, to pass them, except they intermed∣dle with it, either as umpires or parties, or as some one way or other concerned in it, As those I say do create much trouble and strife both to themselves and others: So a choice preservative of peace and quietness in publick societies, and in mens own spi∣rits, is that every man being content with the sta∣tion wherein he is set (1 Cor. 7. 20, 21.) do busie himself with those things only to which he is called by God, as knowing that the best things done with best intention, if without a calling to them, are displeasing to the Lord, 2 Sam. 6. 7. for, Paul

doth teach both those, while he enjoyneth, as a help for attaining this quiet and peaceable frame of spirit, that every man meddle with those things, and those only which come within the compass of his duty: And to do your own business, saith he. 5. As most busie medlers with the affairs of others are usually greatest neglectets of their own: So lazie idleness and sloath in those things of a mans own concernment, do usually drive him to straits, and from that to employ his wits how he may one way or other prey upon other mens estates for his own subsistence, and thereby disturb both his own peace and the peace of others; for, while he en∣joyneth diligence and industry in a mans own call∣ing, as an help to attain this quiet and peaceable frame of spirit, he implyeth that contrary sloth doth usually drive men to busie medling, and to disturb both themselves and others: And to work with your own hands▪ saith he. 6. As the Lord alloweth none to live idle, but will have all to em∣ploy the wit and strength which he hath given them in some one lawful calling or other, where∣in they may promote the good either of Church, Family or Common-wealth, Eph. 4. 28. So pain∣fulness and industry in our own callings is a singular help to stop our ears from being taken with the alluring sound of many inchanting tentations, and of those in particular which would allure us to meddle with the affairs of others to their pre∣judice, and to employ our wit in raising stirs and divisions among Societies for our own ad∣vantage; we should find so much of work, what

from one thing what from another, at home, as should make us loath to go abroad, except when we are called and pressed to it: for, as an help to attain a quiet and peaceable fame of spirit, he enjoyneth every one to work with their own hands. 7. It is the duty of Ministers to press upon people not only the practice of Religious duties, but also diligence and painfulness in the duties of every mans particular calling; And so to press the former, as under a pretext of zeal and diligence in those, he do not make way for, or connive at negligence in the latter: for Paul doth so, not only here, but also shews he had done it formerly: Work with your own hands, (as we commanded you) saith he. 8. The word Preached doth not presently evanish when spoken by Ministers, but stands as a constant rule for all time coming, though never so long after, binding the consciences of those who heard it to walk by it, as they would not be judged for their disobedience to it; And therefore the word when Preached should be carefully laid up in the hearts of hearers for that end: for, Paul sheweth that the word which he had preached to them when he was with them, was binding to them yet: As I commanded you, saith he.

Ver. 12. That ye may walk honestly toward them that are without, and that ye may have lack of nothing.

Here are other two arguments for pressing in∣dustry and painfulness in their calling; first, here∣by they should walk honestly, and in a seemly decency, in the eyes of those who were with∣out, or of unconverted Pagans (so called, 1 Cor. 5. 12. as being without the pale of Christs vi∣sible Church) and otherwise both they them∣selves and Christian Religion should be reproach∣ed by those Heathens. 2. Hereby, and by Gods blessing upon their diligence (Prov. 10. 22.) they should attain to such a tolerable competency in things worldly as to have lack of nothing, to wit, which the Lord did see fit and convenient for them to have, Psal. 84. 11. Doct. 1. Such is our love to sloath and ease, Prov. 6. 9, 10. and so prone are people to abuse the doctrine of Christi∣an liberty, as a pretence for shaking off the yoke of all necessary and painful duty, Gal. 5. 13. that the most of people, especially those who can by their wits find out a sinful shift, covered over with some handsome pretext, to subsist otherwayes, can hardly be kept from giving themselves over to idleness, or stirred up to look upon diligence in particular callings as a matter of conscience: for, therefore is it that Paul seeth it necessary to use so many arguments, to enforce upon witty medlers in other mens affairs, diligence in their own: That ye may walk honestly. 2. As dili∣gence

and industry in the duties of a mans par∣ticular calling, is a piece of seemly decency and honesty: so there is nothing more unseemly and base than a lazie sluggard who being neither profitable to himself nor others, doth live as if he were only born to eat, drink and sleep, and do nothing else: and though such idle sluggards be neither whoremongers nor thieves, yet they may and should be justly branded with dishonesty, and esteemed to lead no honest life: for, so much doth Paul teach, while he calleth painful industry a walking honestly: That ye may walk honestly, saith he. 3. It is the duty of Christians, as in the first place to approve themselves to God, Matth. 8. 4. and next unto good men, Psal. 52. 9. So also in the third place to those who are without, even naughty wicked and profane men, in so far at least as that we do not scare them from Christ, and give them occasion to speak evil of Religion, 1 Tim. 5. 14. for, so doth Paul enjoyn: That ye may walk honestly toward them that are without. 4. there is not any thing that makes both Religion, and those who prosess the same, more unseemly and unsavoury to pro∣fane men, than when those who pretend much to Religion do under any pretence, whatsoever, live lazie sluggards in their particular callings, ex∣posing themselves and theirs to be a burden to others, and to live upon the sweat of other mens faces; They are so much convinced from natures light of the unseemliness of this sin, that as they burthen Religion with all the blemishes of those who profess it, So they cannot think that such

a Religion ••ath God for its Author, which giv∣eth people liberty to live in the practice of such an evil: for, while Paul affirmeth that their pain∣ful diligence in a particular calling would be a walking honestly toward them that are without, he insinuates that they would reproach them and Religion both with dishonesty, if they lived idly. 5. It is no small mercy for a man to have competency of things worldly, so as he neither know the power and strength of those tentations which arise from pinching scarcity and want, Prov. 31. 9. nor yet be necessitated to de∣pend for a livelyhood upon the coldryff, and oft∣times merciless, charity of others, James 2. 15, 16. for, Paul teacheth them so much, while he perswades them to painful diligence, by a promise of desirable competency: and that ye may have lack of nothing, saith he. 6. See a further note from the strength of this Argu∣ment to inforce industry and painfulness in our lawful callings, upon Eph. 4. 28. doct. 6. That ye may have lack of nothing.

Ver. 13. But I would not have you to be ignorant brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.

In the second part of the Chapter, The Apostle, while he p••esseth a fifth branch of sanctification, to wit, moderation of sorrow for their friends who died in Christ, many whereof were doubtless mar∣tyrs for the truth in those dayes of persecution,

chap. 2. 14. and while he gives them many sweet grounds of consolation against immoderate grief, he falleth out in a digression concerning the state of believers after death, and Christs second com∣ing. And in this verse he first proposeth his scope in all, which is, first, to remove all ignorance, un∣certainty, or want of full perswasion of the truth of those things which he is afterward to deliver, and especially of the state of believers after death. Next, that hereby they might learn to moderate their sorrow and grief for their deceased friends, and not to mourn excessively or desperately as ot••ers, to wit, the Pagan Gentiles, did who had no hope of life, or of a resurrection following. And while he calleth the dead (after the usual manner of Scripture, Act. 7. 60. 1 Cor. 15. 20. Joh. 11. 11.) by the name of those who sleep, he sets down the first head of doctrine concerning the state of believers after death, which also serveth for an argument to moderate the excessive sorrow of living friends for them, even this, that their death is but a sleep, not a sleeping of the soul, which goeth immediately after death to glory, Luk. 23. 43. but of their bodies which rest in the grave free from trouble and care, as a man doth in his bed, and it shall be raised up from the grave in the morning of the Resurrection, Psal. 17. 15. by the voice of Christ, with as little difficulty as one will awake his sleeping friend, Joh. 5. 25. and shall arise refreshed, re••reated and in full vigour, 1 Cor. 15. 42, 43. to go about their endless work of praises to God and the Lamb, through the long lasting day of never ending

eternity, (see v. 17.) as a man after sleep ariseth refreshed for his work. Doct. 1. As the children of God are often pressed down with more than ordinary sorrow and grief arising from cross dis∣pensations: So sometimes there is not so much cause of sorrow in the dispensation it self, as in their own ignorance, which mis-represents the Lords way of dealing, and makes it look with a more terrible aspect than really it doth: for, those Thes∣salonians were excessively grieved for the death of their friends, arising mainly from their igno∣rance of their happy estate after death, as Paul doth here imply: for I would not have you to be ignorant concerning them which are asleep. 2. As there is oft-times even in Gods children some dan∣gerous ignorance of most necessary truths, if not as to the substance yet as to the circumstances of them, or at least a great inadvertence to, and want of serious perpending of these truths in time of great∣est need, which is all one with ignorance of them as to any present good to be reaped by them, Matth. 16. 9. So it is a considerable part of a Ministers duty, not only to labour upon the affe∣ctions of people for making them choose and em∣brace that which is good, though he ought to do that mainly, 2 Tim. 4. 2. but also to inform their judgement by clearing their dangerous mistakes, that they may be able to discern truth from er∣rour, and that, as for other reasons, so, because of the great influence which a darkened judgement hath in misguiding the affections: for, it's like they were not totally ignorant of the resurrection, yet of some comfortable circumstances of it, or at

least did not seriously perpend them, which occa∣sioned their excessive grief, and therefore Paul doth set himself to inform them: I would not have you ignorant, that ye sorrow not. 3. It is not granted to the most near of Christian friends to enjoy the comfortable society of one another alwayes, but however they may eschew all those other sad accidents, which either do locally sepa∣rate chief friends before their death, Psal. 88. 18. or make their society one way or other useless, Job 13. 4, 5. yet death will inevitably make a se∣paration at last; and therefore Christians in wis∣dom ought to improve to the best advantage their mutual society while they enjoy it: for, Paul sup∣poneth that death had removed some eminent Christians at Thessalonica, which was cause of im∣moderate sorrow to such as were left behind, while he saith, concerning them that are asleep, t••at ye sorrow not. 4. Though believers in Jesus Christ be freed from the curse of the Law, Gal. 3. 13. and consequently from death it self, as it is a piece of that curse, Gen. 2. 17. yet death doth seize even upon them, and die they must, the Lord having so appointed, Heb. 9. 27. that through the strait and terrible passage of death they may have an entry unto life, Rev. 14. 13. So that death hath changed its nature and use as to them, and of a prison to detain them as Malefactors, it is made a passage for them to walk safely through to the possession of their Kingdom as victorious Conquerours; In which respect, among others, Christ by his death hath removed the sting of death unto all his followers, 1 Cor. 15. 55, &c.

for, Paul sheweth that even believers among them did dye: concerning them that are asleep, saith he. 5. There is a moderate sorrow and grief which the Lord alloweth for the death of Christi∣an friends, though not because of any hurt or damage of theirs, who are thereby freed from all sin and misery, and rendred eternally happy, Rev. 14. 13. yet for the loss which either we or the Church of God sustain in their removal, 2 King. 2. 12. and because the death of such is often a forerunner of sad dayes to come, Isa. 57. 1. for, Paul by forbidding only immoderate grief doth tacitely allow that which is moderate: That ye sorrow not, saith he, even as others who have no hope. But 6. there is an immoderate and ex∣cessive sorrow, either for time or measure, which as even the Godly through infirmity are apt to entertain, so the Lord doth disallow, and from which he willeth Christians to refrain, as savour∣ing much either of want of charity to our de∣ceased friends, contrary to Isa. 57. 2. or of Athe∣istical doubtings concerning the immortality of the soul, and a blessed Resurrection of the body, contrary to 1 Cor. 15. or at least of too great diffidence of Gods care and providence to supply what loss we our selves or the Church of God do sustain by their removal, contrary to Matth. 9. last: for, Paul dischargeth this immoderate sorrow, and upon those grounds, while he saith, sorrow not even as others, who have no hope. 7. The serious consideration of death, and how its nature and use is changed to believers, might be of it self sufficient to stop the current of im∣moderate

and excessive grief for their removal; for his expressing their death by a sleep doth serve for an argument to allay their immoderate grief, the force whereof is expressed in the exposition: concerning them that are asleep, that ye sorrow not. 8. As Heathens, who live and die without the knowledge of Christ, are, as to salvation, in a case wholly hopeless and desperate: So that our bodies, being turned to ashes in the grave, and af∣ter that worms have consumed our flesh (Job 19. 26.) shall again be raised the same for sub∣stance, and united to our souls, is a truth which natures light, not being inlightened by the written word, could never comprehend, Act. 17. 32. for, the Gentiles are said here to have been without hope, to wit, both of salvation, and chiefly of the Resurrection, as he afterwards explains, Now if they could have known a Resurrection, they might h••ve had hope of it: even as others, saith he, who have no hope.

Ver. 14. For if we believe that Jesus died and rose again, even so them also which sleep in Je∣sus will God bring with him.

Here is a second head of the forementioned do∣ctrine, and a second ground of consolation, to wit, that in Gods due time there shall be a Resurrection unto a glorious life after death; I say, unto a glo∣rious life, for the whole strain of the text doth shew that he speaks only of the Resurrection of the Godly, and not of the wicked unto condemnation, mentioned Joh. 5. 29. Because that would have

served nothing to his present scope, which is not to terrifie, but to comfort them against the death of their beloved friends. See v. 18. and he proves that there shall be such a glorious Resurrection, first, by laying down an undoubted truth, which he supponeth all did believe and take for granted, to wit, that Jesus Christ the head had dyed, and af∣ter death arose again. 2. By inferring from this ground, that therefore the power of God shall raise and bring from the grave to life and immor∣tality, 1 Cor. 15. those which sleep in Jesus, that is, who are dead in Christ, and shall continue in the faith whereby they are ingrafted in Christ, Eph. 3. 17. to the last gasp. And he shall bring them with Christ, that is, through vertue of their union with him as members with their head: where he shortly hints at the force of the inference from Christs Resurrection to ours, to wit, because we are so nearly united to him; to which add, that Christs death and resurrection are an infallible fore∣runner and necessary cause of our resurrection, seeing by his death he destroyed death, 2 Tim. 1. 10. and arose that he might quicken us from death, 1 Cor. 15. 20, 21. Doct. 1. As there shall be a blessed re∣surrection of believers unto life after death: So the faith of this truth is a singular cordial for comfort against the terrour of death, in so far, as though death get us once at under, yet we shall not be de∣tained by it; and dearest friends who at death do part with grief, shall then meet with joy: for, the A∣postles scope is to comfort them against death from the faith of the resurrection: for if we believe, &c. 2. Concerning Christs death and resurrecti∣on,

see upon Gal. 1. 1. doct. 7. Jesus dyed and rose again. 3. Though thus saith the Lord, and di∣vine revelation, be a ground sufficient in it self whereupon to build our faith, Psal. 60. 6. yet such is our unwillingness to believe, especially when the thing spoken hath no ground in reason, Gen. 18. 12. and so great is Gods condescendence to help and supply our weakness, Joh. 20. 27. that he alloweth us to make use of any other lawful mean whereby we may strengthen our faith, and as it were reason our selves up to a belief of that which the Lord saith: for, so the Apostle doth teach us, to take help from Christs death and resurrection to streng∣then us in the faith of our own resurrection: for if we believe, saith he, that Jesus dyed and rose again, even so, &c. 4. Among other things help∣ful to bring us to the solid and fixed belief of re∣vealed truths this is one, to single out some truths which are more easily believed than others, as ha∣ving, besides the authority of God interposing for the truth of them, some further confirmation from humane testimony, or their powerful effects upon our own hearts or the hearts of others, that so be∣ing once fixed and setled in the faith of those, we may be thereby in some measure helped to give credit unto all such other truths as have dependence upon them: for Paul, to bring them to the faith of their own resurrection, would have them im∣proving the faith they had of Christs death and resurrection, which was confirmed by so many witnesses, Luke 1. 1, 2. and accompanied with wonderful effects upon the hearts of many: If we believe that Jesus dyed and rose again, even so, &c.

5. As those, and those only, shall attain to the bles∣sed resurrection of the just unto life, who continue in the faith, whereby they are ingrafted in Christ, to their last breath, Heb. 3. 14. So the union be∣twixt Christ and believers, once made by faith is so sure and firm, that death it self cannot dissolve it; yea not only their souls, but also their bodies being separate from their souls, and in a manner from it self when dissolved in the grave to ashes, do yet remain united to Christ: For, those whom God shall raise to a glorious life are designed to be such as sleep in Jesus, and living, dying, and dead are still in him, yea and their bodies which only do pro∣perly sleep are also in him: Even so also them which sleep in Jesus will God bring with him. 6. The great prop for our faith to rest upon, as to the truth of the resurrection, is the power of God, whereby he is able to do what he will, Psal. 135. 6. and to make us of new out of our own ashes, as once at the first he made all things of nothing, Heb. 11. 3. for, he leads them to Gods power for grounding of their confidence, while he saith, Them—will God bring with him. 7. Through vertue of that union betwixt believers and Christ, it com∣eth to pass that whatever hath befallen Christ, as he is the head of believers, shall in Gods due time be verified in believers themselves, that due proportion and distance being always kept which is betwixt head and members: for, he inferreth that we shall be raised because he arose, because of our union with him: them—will God bring with him.

Ver. 15. For, this we say unto you by the word of the Lord, that we which are alive, and remain unto the coming of the Lord, shall not prevent them which are a••leep.

Followeth a third head of the forementioned do∣ctrine, expressing the order wherein the dead shall arise, which serveth also for a third ground of con∣solation against immoderate sorrow. And first, in this verse, that he may conciliate authority to the following doctrine, which transcends the reach of humane reason to know and understand without special revelation, he doth, after the manner of the Prophets, Zech. 4.—6. premit a preface, as∣serting that what he was to say was by, or in the word of the Lord, that is, in his name and by vertue of express commission from him. 2. He sets down the order wherein the dead were to rise, first ne∣gatively, to this purpose, They which shall be then alive and remain on earth until Christs second com∣ing, as a small remnant of all that numerous com∣pany of believers who had formerly lived, but ere then will be removed by death, that small remnant, I say, shall not prevent or have the start of those who are asleep or dead, to wit, neither as to their meeting with Christ in the air, nor their actual pos∣session of glory, spoken of v. 17. and Paul puts himself among those who shall be then alive, while he speaketh in the first person, we, not as if he had been to continue until then, but because he di∣vides all believers at Christs coming in two ranks, the living and the dead, he doth as it were for an

example of the purpose in hand, place himself among the living as he then was when he wrote: or that he may thereby teach believers in all times to make ready for that day, as if it were to come in their own time, because the peremptory time when it shall come is uncertain, Matth. 24. 42. Doct. 1. So violent is the current of impetuous affections when once given way to, Psal. 77. 3. so hardly are we convinced of the evil that is in the excess of any thing in it self lawful, and in particular in the excess of immoderate grief, Joh. 4. 4, 9. that a word in the by will not allay it: there must be word upon word, and reason upon reason, to demonstrate not only the sinfulness of it, but also that there is no reason for it: for, Paul having given two reasons already to allay their immoderate sorrow, he doth here, give a third taken from the order wherein the dead shall rise: for this we say unto you, &c. 2. As Ministers should bring forth nothing for truth, but that to which they may premit, Thus saith the Lord: So whatever truths they deliver, though never so far above the reach of natures light, if once it be made known that the mouth of the Lord hath spoken them, we ought without further enquiry to stop our ears unto all that car∣nal or corrupt reason can suggest against the truth of them: for, being to deliver some mysterious truths above the reach of natural understanding, he premitteth this, that they had divine authority for them, and therefore should have credit: for this we say unto you by the word of the Lord, saith he. 3. The Lord Christ shall never want a Church of believers upon earth, which in despight

of Satans malice to the contrary shall still have a being, either more conspicuously, Isa. 2. 2. or more hidly, Rev. 12. 6. in some one place or other, until Christs second coming: for, Paul sheweth there will be some believers alive, and remaining until the coming of the Lord. 4. The Lord Christ who is now absent in his humane nature and bodily presence in Heaven from us, Act. ••. 21. shall again return and at the last day be present with us, and this not only in his power and vertue, as he is pre∣sent with believers always, Matth. 28. 20. but as God and man in both his natures: His very hu∣mane nature shall be brought down from Heaven with him, and every eye shall see him, Rev. 1. 7. for, the word rendred coming, doth signifie a pre∣sence in his being and essence, and not his power only: unto the coming of the Lord. 5. The great advantage which our godly friends who dye in the Lord shall receive themselves by death▪ should al∣lay our excessive sorrow for their removal not∣withstanding any loss which doth thereby redound unto us; otherwise our grief is but selfish, and car∣ryeth in it but a small regard to their happiness: for, Paul in this and the following verse, doth la∣bour to allay their immoderate grief, because their deceased friends received no prejudice, but great advantage by their death: we which are alive shall not prevent them which are asleep.

Ver. 16. For the Lord himself shall descend from Heaven with a shout, with the voice of the Arch-Angel, and with the Trumpet of God: and the dead in Christ shall rise first.

This verse doth, first, hold forth the glorious and terrible manner, wherein Christ himself in his bodily presence (see v. 15. doct. 4.) shall descend from Heaven to Judge the world: He shall come with great Majesty, as Kings do en∣ter their Royal Cities, with such solemnitie, as great Judges do set themselves upon the Bench, or with such terrour as Generals of Armies do joyn Battle with the Enemy: for the several things attributed to his coming in this verse have in them allusions to all those. But more particularly he shall come with a shout, The most probable meaning is, that he himself shall give the word of Command both to dead and quick to compear at his Bar; which command of his shall be proclaimed by an Arch-Angel, that is, some one or other chief Angel, whose proclamation shall be confirmed by sound of Trumpet, or with some formidable martial-like voice as of a Trumpet; called the last Trumpet, 1 Cor. 15. 52. because none shall sound after it; and the Trumpet of God here, because it shall ratifie the command come forth from God, and shall sound so loud as it will be heard far and near, even by those who are in the graves, Joh. 5. 28. and depths of the Seas,

Rev. 20. 13. for, the excellency of a thing useth to be set forth by this epithete, as the trees of God, Psal. 104. 16. Next, the order wherein the dead in Christ, that is, in the faith of Christ, shall rise, is set down positively, they shall rise first, that is, before those who are alive shall partake of that glorious change mentioned, 1 Cor. 15. 51. which shall be to them in place of the Resurrection. Doct. 1. The will of God is the supream cause of every thing which falleth out, wherein, being once known, we ought to ac∣quiesce without farther enquiry: for, Paul giv∣ing a reason, as it appears by the causal parti∣cle for, why the living shall not prevent them which sleep, he rests on Gods will, voice and command, enjoyning the dead to rise first: for the Lord himself, saith he, shall descend, &c. 2. The Lord Christ in his bodily presence is now contained in Heaven, and not upon earth; for if he were already upon earth, as the ubi∣quitaries, and maintainers of Christs bodily pre∣sence in the Sacrament of the Lords Supper do affirm, he could not be said properly to descend to it when he cometh to judgement, but so saith the Apostle here: The Lord himself shall descend from Heaven. 3. Christs second com∣ing at the last day to judge the quick and dead, (2 Tim. 4. 1.) shall be attended with so great state and Royal Majesty, for the terrour of re∣probates, 2 Thes. 1. 7, 8. and comfort and glory of the Elect, 2 Thes. 1. 10. that all the terrour, majesty and dreadful reverence, which hath been

ever seen upon earth are but poor empty sha∣dows of it, and come far short of the thing it self: He shall come accompanied with a thou∣sand times ten thousand of his glorious Angels, Jude 14. by his mighty power shaking Heaven and earth, Matth. 24. 29. and by the power of his Trumpet raising the dead out of their graves, Matth. 24. 31. and presenting them all at his seat of Judgement, Rev. 20. 12. for, though it be safest to decline all such high-flown, scholastick speculations, and peremptory determinations, about the nature of this shout, voice and trumpet here spoken of, as are usually tossed among the School-men, yet this much may be safely affirmed, that those expressions do shadow forth the dreadful∣ness, terrour, and majesty of Christs second com∣ing, by allusions to the most dreadful and maje∣stick spectacles that ever were, are, or shall be seen upon earth: He shall descend with a shout, with the voice of the Arch-Angel, and with the Trumpet of God. 4. As there is probable ground from Scripture to affirm, that there are some or∣ders and degrees of dignity among the blessed Angels, some being superiour, and some being inferiour: So all of them, even the chiefest not excepted, are not thought too good, neither by the Lord Christ, nor yet themselves, to be em∣ployed one way or other for the honour of Christ, God-man, Mediator, in helping for∣ward the salvation of believers: for, he men∣tioneth here an Arch-Angel, or chief Angel, di∣stinct from Christ, and sheweth that he, with

many thousands of others, (Jude 14. Matth. 24. 31.) shall be employed at the last day, a∣bout the work of gathering the elect out of their graves, to meet with the Lord Christ: He shall descend—with the voice of the Arch-Angel, saith he. 5. It is the Lords ordinary way of dealing with his Children, to recompence their disadvantages wherein they seem to be cast be∣hind others, with some one or other advan∣tage or priviledge, wherein they outstrip those, who in other things did seem to have the ad∣vantage of them; that so there may be an equa∣lity in his way, even where it seemeth most un∣equal, 2 Cor. 8. 14. for it might seem some prerogative unto those who will be found alive at Christs coming, that they shall not taste of death, 1 Cor. 15. 51. above the lot of others who must dye and their bodies be turned in ashes ere then. But behold those others shall be recom∣pensed in this their seeming disadvantage, by be∣ing first glorified in their bodies before the then living shall be changed, though it be most pro∣bable there shall be no considerable difference of time, 1 Cor. 15. 52. The dead in Christ shall rise first, saith he.

Ver. 17. Then we which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.

Here are a fourth and fifth head of the above mentioned doctrine, concerning what shall befall the Godly after death, being now raised: which serve also for two further grounds of consolation. The first of those is that then, to wit, after the•• dead in Christ shall rise, the godly then alive and remaining upon earth, being first changed and their bodies in a moment of time made confor∣mable unto Christs glorious body, 1 Cor. 15. 51, 52. Phil. 3. 21. they shall then together with those who have arisen be caught up, and that in the twinkling of an eye (as the word implyeth, and other Scriptures express, 1 Cor. 15. 52.) and caught up in the clouds, which shall serve as Chariots in which the Saints shall be carryed up into the air, as is said of Elias, 2 King 2. 11. and of Christ, Act. 1. 9. and the end of their being caught up there is to meet the Lord, upon his way descending from Heaven to judge the world, and to serve unto him, as his glorious train, Jude 14. and for his assessors in the act of passing judge∣ment, 1 Cor. 6. 2. The second of those heads is the great glory which all believers of both sorts shall enjoy with Christ after that, They shall be with him so, to wit, in that glorious man∣ner both in soul and body, and this for ever, with∣out any change unto all eternity. Doct. 1. What∣ever may be the circumstantial priviledges of some

believers beyond others, at and after Christs se∣cond coming; yet none of them shall come short in any thing which is required to the essence and being of compleat and soul-satisfying happiness: for having said, The dead in Christ shall arise first, v. 16. he sheweth here, that both quick and dead together shall meet the Lord, and be for ever with him. 2. Though death doth make a sad separation among the Godly, depriving some of the many sweet and rare advantages which they enjoyed by the society of others; yet herein lyeth a choice cordial for comfort against all excessive sorrow arising thence, that ere it be long there shall be a joyful and comfortable meeting, not only one of them with another, but all of them with Christ at his second coming: for, the Apostles scope is to comfort them against immoderate sorrow, from that consideration: Then we which are alive shall be caught up together with them, to meet the Lord, saith he. 3. There shall be a glorious change wrought at Christs second coming in the bodies of the elect from what they now are, though not in their substance and proportion of members, Job 19. 26, 27. yet in their qualities; and parti∣cularly, as in other things, (see Phil. 3. 20. doct. 11.) so in this, whereas our bodies are now earthy, lumpish and heavy, tending downwards, they shall then be in a kind spiritual, 1 Cor. 15. 44. active and nimble, so that they shall be easily and without all hurt caught up on a sudden, or made to mount up as birds, to meet the Lord Christ in the aire, as is here affirmed. 4. However the Godly, while here upon earth, do frequently,

through errour of judgement, Act. 15. 37, 38. love to self-interest, Phil. 2. 2. with 4. and preva∣lency of some one corruption or other, 1 Cor. 3. 3. run contrary courses, rent asunder, and strive to counter-work one another: yet when they meet with Christ at his second coming, all such alienation and distance shall be removed: They shall then be perfectly one, as the father and Christ are one, Joh. 17. 21, 22. Their different judgements, exasperated passions, their contrary designs, shall no more be to divide them, or keep them asunder: for then, saith Paul, We shall all be caught up together to meet the Lord. 5. Though it will be doubtless no small comfort unto the Godly, at Christs second coming, to have a comfor∣table meeting of their old acquaintance, with whom they prayed and wept and suffered, and of all the eminent antient believers that ever were, Matth. 8. 11. and to have perfect union in judgement, in heart, in affection, in one and the same song of praise with all those, Revel. 14. 1, 2, 3. yet the height of their happiness shall not consist in this, but in their blessed meeting with, and enjoying the presence of the Lord Christ, whose glorious face and fellowship will beautifie all that famous gene∣ral assembly of the first born, and make them love∣ly, 1 Joh. 3. 2. and without whom even the fel∣lowship of glorified Saints, or Heaven it self could not be satisfactory: for, he makes their hap∣piness to consist not so much in this that they are caught up together, as that they are caugh up to meet the Lord, and so shall ever be with him. 6. As there is an unspeakable fulness of satisfaction

in the enjoyment of Christs presence: so that en∣joyment of it which the Saints shall have in Hea∣ven is a far other thing, than any thing of that kind we can attain to here; Our presence with him and nearness to him now, is but only in our spirits, and with his Godhead, 2 Cor. 5. 6, 7. It is but mediate and through the glass of Ordinances, 1 Cor. 13. 12. It's but frequently used, Psal. 30. 7. and no ways full, 1 Cor. 13. 12. but then shall it be both in soul and body, Job 19. 26, 27. both with his divine and humane nature, 1 Cor. 13. 12. it shall be immediate, 1 Cor. 13. 12. constant, Matth. 25. 46. and so full that they who enjoy the meanest degree will find no lack, Psal. 17. 15. for, while he saith, they shall be ever with the Lord so, he implyeth we will be with him in another manner than we are now. 7. Though even the best while here on earth are so inconstant, fickle and changeable, that the long continuance of any one thing proveth wearisome, yea and hardly can they bear much of the Lords presence for any space of time together, and not abuse it to pride, security or carnal lightness, Psal. 30. 6, 7. yet so great a change shall be wrought in glorified Saints, that the long continuance of Christs blessed pre∣sence without any interruption shall neither breed satiety and loathing, nor yet be abused by them; but the longer they do enjoy it the more they shall be ravished with it and delighted in it, without all fainting or remitting of their happiness unto all eternity: for he saith, we shall be ever with the Lord.

Ver. 18. Wherefore comfort one another with these words.

He doth here apply the forementioned doctrine, by expressing one main use which he would have them to improve it for, which is, that not only each of them should thence draw matter of comfort un∣to themselves, but also administrate comfort by these words, that is, the preceding doctrine, unto others, especially to such as were under affliction and grief for the death of near and Godly friends. Doct. 1. As there is no religious truth so meerly doctrinal, but it may be improved for some good practical use: So then do Ministers preach, and people learn aright, those doctrinal truths about the nature of God his attributes, about Christ his person, natures and offices, about the resurrection, Christs second coming and life eternal, when their great and furthest design, is not to inform the judge∣ment only in the knowledge of those truths, but also to rectifie the affections by pressing some pra∣ctical use, and the performance of some one duty or other upon them: for Paul doth handle some of these truths, which are as doctrinal and fall as little under our practice as any other, by pressing upon them thence a practical duty, even to draw comfort from these truths for allaying excessive sor∣row: wherefore comfort one another, saith he, with these words. 2. As we are not to look upon the afflictions of others as of no concernment to us, seeing we are yet in the body, Heb. 13. 3. and may suffer what others now feel, but as upon a call from

God to several duties and to more work than we formerly had: So this is one special piece of work to which we are hereby called, even to prove com∣fortable unto those whom the Lord hath wounded, that being one end why the Lord doth Minister comfort unto our selves, 2 Cor. 1. 4. for, Paul shews that the afflictions of others did call them to this duty, and therefore he enjoyns them, comfort one another. 3. As this duty of ministring comfort unto those whom the Lord hath wounded is incum∣bent not only unto publick Ministers, but also unto private Christians in a private way: So it ought to be mutual; and therefore as a man would have matter of comfort and not affliction added unto his grief from others, he should labour to be comfor∣table unto others himself, for, he enjoyneth this duty to be gone about by all, and mutually: Where∣fore comfort one another, saith he. 4. The best and choicest of comforts, for supporting the spirits of men under afflictions of any sort, are those which are laid up in Scripture, and pertinently drawn from thence with a prudent application of them to the case in hand; there being no afflicted case to which a comfortable, full and (through Gods bles∣sing) an effectual cure is not to be found in Scri∣pture, 2 Tim. 3. 15, 16, 17. and all other com∣forts not drawn from thence, being either vain and naught, Isa. 55. 2. or a salve much narrower than the sore, Prov. 18. 14. for, he bids comfort one another with these words, to wit, those Scriptural comforts which he had presently written.

CHAP. V.

THe Apostle, in the first part of this Chapter, doth persist in the for∣mer digression, about Christs se∣cond coming, shewing the time appointed for it could not be known, v. 1. which he confirm∣eth first, from their own knowledge of its unex∣pectedness, v. 2. and secondly, from the terrible and unexpected judgement, which shall then come upon secure reprobates, v. 3. against the terrours whereof he doth confirm the Godly, v. 4, 5.

In the second part of the Chapter he presseth the exercise of several vertues: As, 1. Of Watch∣fulness and sobriety, v. 6. because the contrary vices are works of darkness and ignorance, v. 7. from which they were mercifully delivered, v. 8. —Secondly, of faith, love, and hope, v.—8. to the last whereof especially, he doth encourage them from the certainty of salvation hoped for, because of Gods decree, v. 9. and the Mediators purchase, v. 10. Thirdly, he exhorteth all to the duties of mutual edification, v. 11. and fourthly, the people to acknowledge and respect their Mini∣sters, v. 12, 13— and all to live peaceably, v. 13. and sixthly, to administer with patience a suitable remedy to three several sorts of spiritual diseases, v. 14. seventhly, to abstain from private revenge, v. 15. eighthly, to entertain a cheerful frame of sprit under all dispensations, v. 16. ninthly, to

be much in the duty of prayer, v. 17. and tenth∣ly, of thanksgiving, as being well pleasing to God, v. 18. eleventhly, not to quench, but to cherish the gifts and motions of Gods spirit, v. 19. and twelf••hly, in order hereto not to despise, but highly esteem the publick Preaching of Gods Word, v. 20. and thirteenthly, to try what do∣ctrines they hear, and after tryal, to hold what is sound, v. 21. and lastly, to eschew whatsoever hath any rational appearance of sin, v. 22.

In the last part of the Chapter he concludes the Epistle: first, by a prayer, for their growth and perseverance in sanctification, v. 23. secondly, by a promise, assuring them that God would answer his prayer, v. 24. Thirdly, by recom∣mending unto them, 1. To pray for him, v. 25. 2. To salute all their Church-members in his name, v. 26. 3. To communicate this Epistle un∣to them all, v. 27. And fourthly, he concludeth with his ordinary farewel-wish, v. 28.

Ver. 1. BVt of the times and the seasons, bre∣thren, ye have no need that I write unto you.

The Apostle, foreseeing that some curious heads might haply, from what he had presently written of the Resurrection and Christs coming to Judge∣ment, take occasion to enquire when should those things be? he doth divert them from all such en∣quiries, by shewing that as to the times, that is, the year, month, or day of Christs coming, or as to the determinate seasons of those times, whether

he should come in Summer or Winter, by day or by night, at morning, evening or midnight (see Mark 13. 32, 35.) it was not needful for him to write unto them any thing to that purpose, where more is understood than expressed, to wit, that it was impossible to know either the time or season of his coming (as the reason used v. 2. doth prove) and therefore it was but vain curiosity for any to enquire concerning it. Hence Learn 1. The writ∣ten word of God is so contrived, that as nothing necessary to be known for our incitement to duty and direction in the way to salvation is therein omitted, 2 Tim. 3. 15. So our vain curiosity to know other things, the knowledge whereof is not so necessary, but would rather prove unprofitable and hurtful, is not in the least measure thereby sa∣tisfied; for it is written, chap. 4. 16. That Christ shall come, and the manner and effects of his coming, the knowledge of all which is necessary, but as to the peremptory time when he should come, the Apostle declineth to write of it, and that because the knowledge of it was not needful: But, saith he, of the times and seasons ye have no need that I write. 2. It hath pleased the Lord, in his deep wisdom and mercy, to conceal and keep secret the definite time of Christs second coming to Judgement, that hereby the Lords people may be taught to watch, and to keep their hearts al∣wayes ready and prepared for it, Matth. 24. 42. for, the expression, ye have no need that I write of the times, implyeth they could not be known or written of. 3. So presumptuously bold is the wit of man, when not sanctified and better imployed,

as to dare to pry into the most profound of Gods secrets; and more particularly, to search out and determine the peremptory time, longer or shorter, of Christs second coming, the knowledge whereof God only wise hath reserved to himself alone, Matth. 24. 36. for, Paul supponeth there would be such curious enquiries, both in that and in the following ages, and therefore laboureth to divert the Godly from them, while he saith, of the times and seasons ye have no need that I write. 4. The servants of Christ are wisely to divert the Lords people from all such curious enquiries, as being a result of Satans policy, thereby to withdraw them from the knowledge and study of necessary and revealed truths, 1 Tim. 6. 4. and more especially, they ought to divert from those enquiries which are about the peremptory time of Christs second coming, seeing the knowledge thereof not only is impossible, but also would prove unprofitable and hurtful, as tending to make the world in all ages preceding that wherein he should come more secure and careless: for, so doth Paul here sup∣press all such curious enquiries, while he saith, But of the times and seasons ye need not that I write unto you.

Ver. 2. For your selves know perfectly that the day of the Lord so cometh as a thief in the night.

He gives a reason to prove the impossibility of knowing when Christ shall come (whereof, v. 1.) Because they themselves know perfectly and exactly,

as having it plainly revealed by Christ himself while here on earth, Matth. 24. 42. that the day of the Lord, that is, the day of Christs second coming, so called, because he shall then come as Lord, to judge the quick and the dead, 2 Tim. 4. 1. they knew, I say, that this day cometh, in the pre∣sent time, that is, hasteneth to come, Rev. 22. 20. and shall come as a thief in the night, that is, suddainly and unexpectedly, whether by night or by day, as the thief who gives not warning before he come to steal. See the same similitude used to shew that Christ shall come unawares and unex∣pectedly, Matth. 24. 43, 44. Rev. 3. 3. 2 Pet. 3. 10. whence he leaves unto them to gather that it is not possible to know the time and season of his coming. Doct. 1. However in points of truth not clearly revealed, and those which are not of such absolute necessity to salvation, the Lords peo∣ple may live in suspence without determining them∣selves peremptorily either to the one hand or the other, Act. 1. 7. yet it is their duty, and will be in some measure aimed at by them, to have the exact knowledge of necessary truths, and of such as are most clearly revealed: for this truth, about the unexpectedness of Christs second coming, was ne∣cessary and clearly revealed, and therefore they knew it perfectly or exactly. 2. So ready are we to forget, even those truths which we perfectly know, under a violent fit of some tentation, and when we need to remember them most, Heb. 12. 5. that the Lords Ministers must not think it wholly unnecessary, but sometimes profitable, to inculate of new upon the Lords people, and put them in re∣membrance

of those truths, which they already know: for, though they knew perfectly, that the day of the Lord cometh as a thief in the night, yet he doth here tell them of it, and inculcates it, v. 3. Doct. 3. It is but a groundless dream, and anti∣scriptural opinion, maintained by some of the anci∣ents, and now by the Papists, that the Antichrist mentioned in Scripture shall be an individual person, who shall have his rise in the world precisely three years and an half before Christs second coming; for if so, then at that time the very month and day of Christs coming to Judgement should be exactly known, the contrary whereof is here affirmed, to wit, that the day of the Lord cometh unexpectedly and as a thief in the night. 4. So great should be our desire to profit in knowledge and sanctified practice, and our skill and dexterity to improve all occurrences for that end should be such, as to bring meat out of the eater, and from the worst of sinful examples to learn somewhat tending, either by way of resemblance or otherwayes, to clear or confirm spiritual truths to the understanding, and to enforce the practice of some spiritual duty upon the will and affections, Luke 18. 1, &c. for the Apostle takes occasion to clear this necessary truth, and to inforce the duty of watchfulness following upon it, v. 6. from the sinful practice of a thief, who cometh unexpectedly in the night to his prey.

Ver. 3. For when they shall say, peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.

He doth here, first, both clear what was meant by the former similitude, to wit, the unexpected∣ness of Christs second coming; and also prove that it shall be unexpected, from the terrible effects thereof, to wit, sudden and unexpected destruction, and that both of soul and body (as the word is usually taken, see 2 Thes. 1. 9. 1 Tim. 6. 9.) which destruction shall come, or, as the word sig∣nifieth, at unawares surprize the wicked (for of those only he meaneth, as v. 4. doth clear) who at that time shall be arrived at such an height of carnal security as to say, that is, not only secretly promise unto themselves in their heart, Psal. 14. 1. but also openly declare, if not by their mouth, yet by their deeds (for men do speak also by these, Tit. 1. 16.) that they have no fear of approaching judgement, and do look for nothing but continued peace and safety, that is, full immunity (as his using two words to one sense doth imply) from any trouble of that sort in their sinful course. Next, he gives some properties of this destruction, first, in a similitude of the pains and travel of a woman with child, which, besides the unexpected∣ness and suddenty of it, as to the hour and mo∣ment of time wherein it shall come, whereof al∣ready, holds forth the horrible pain and torment of it, the pains of a woman in child-birth being

most sharp, exquisite, and for the time almost not supportable. Secondly, in plain and proper terms, he shews it shall be inevitable, They shall not escape. In the Original the negation is doubled, which ac∣cording to the property of that language denyeth most strongly, as if he had said, there shall be no imaginary possiblity to get it shifted, so that their destruction shall be 1. sudden, 2. painful, and 3. inevitable. Doct. 1. As sin continued in beget∣eth carnal security, and draweth the sinner at length to misbelieve and despise whatever the word of the Lord doth threaten against him for it, Deut. 29. 19. So an height of security, and atheistical contempt of divine threatnings, is an infallible mark of a wicked, godless and unrenewed heart: for, so much doth he teach while he speaks not of the wicked expresly, but only describes them from their height of security, which long conti∣nuance in sin should at length drive them to, as from an infallible evidence of a wicked man: for when they shall say peace and safety. 2. There is not any one more speaking evidence of approach∣ing judgement of one kind or other, than carnal security in sin, and wickedness arrived to such an height, as to make men wholly fearless of Gods judgement and atheistical mockers at all threatnings which forewarn them of it: for, saith he, when they shall say peace and safety, then sudden de∣struction cometh. 3. What ever grounds of con∣fidence, or undoubted perswasion flowing from those grounds, a wicked man may have to escape a threatned judgement; yet all shall serve t•• little purpose, when God beginneth in earnest to reckon

with him; his strongest fancy, with all its grounds, will prove but a weak bulwark to bear off the over∣flowing waves of Divine wrath, when the haile shall sweep away the refuge of lies, and the wa∣ters shall overflow the hiding place, Isa. 28. 17. for, the word rendred safety implyes they should have a certain perswasion of safety as if they were above all doubt, and this doubtless upon some grounds satisfactory to themselves, and yet for all that, even then sudden destruction shall come upon them, and at unawares surprize them: 4. As a lingring death hath in it much of mercy even to wicked men, who have thereby time and leisure given them to repent, and to plead with God for mercy, Rev. 2. 21.—So of all deaths or wayes of calling sinners to an account, those which are sudden and make quick dispatch are to a wicked liver most dangerous, as hardly leaving any place either for Gods patience or mans repentance, but making an end of the person stricken before he can solidly think upon his end: for, he placeth a great part of the terrour of the destruction threatned, in that it should be sudden and unexpected: Then sudden destruction cometh upon them. 5. Though none can know the peremptory day, month or year of Christs second coming (see v. 1. doct. 2.) yet there are certain signs from which, when they shall fall out, a man may certainly know that the day of the Lord is near approaching, such as these, a general height of carnal security, Matth. 24. 38, 39. the conversion of the Jews, Rom. 11. 15. and total destruction of the Antichrist, 2 Thes.

2. 8. for, besides other things, so much may be implyed in this similitude, whereby Christs second coming and the destruction of the wicked which doth accompany it are compared to travail upon a woman with child, who though she know not the very day and hour when her pains shall take her, yet she hath certain signs whereby to know that her time approacheth. 6. The pain and horrour which the day of the Lord shall bring on Godless reprobates is such, that no tongue can utter, nor can it be expressed in proper terms so as we might conceive it, yea and such, as the greatest of all earthly torments are but weak shadows and slen∣der representations of it, and too little to express it: for, therefore doth the spirit of God, alwayes while speaking of this destruction, make use of borrowed similitudes from the most terrible of earthly and bodily torments, as of those occasioned by fire, Mark 9—45. by fire of brimstone, Rev. 21. 8. by an eating worm never dying, Mark 9. 46. and here the pains and torment of a wo∣man in travail; all which doubtless come far short of expressing to the full that pain and tor∣ment which is incomparable, incomprehensible, and cannot be expressed, but by such shadows and representations. 7. Even damned souls and the most profane and lawless of Godless reprobates are not only overruled by and under the dominion of a divine providence, but shall also know so much by sad experience when in the great day, nill they will they, they shall appear before their dreadful Judge and receive their sad and woful sentence from

his blessed mouth, and be presently made without all delay or shifting to undergoe it: for, saith Paul, they shall not escape.

Ver. 4. But ye, brethren, are not in darkness, that that day should overtake you as a thief.

Lest the Godly should be terrified, and shaken with the apprehension and fear of that suddain de∣struction presently mentioned, he doth here cast in a seasonable word of comfort for all such, against the terrour of it, as appeareth from his entrance made to the present purpose, with an adversative particle But. And first, he propoundeth the ground of the following comfort, namely, that they, to wit, as many of them to whom he writeth as were sincere believers in Jesus Christ (for so must this indefinite compellation, and that note of uni∣versality also, v. 5. be understood according to the use of Scripture elsewhere, 1 Cor. 15. 22.) none such I say, were in darkness, that is, they were not living in their gross and natural ignorance of God, nor yet in carnal security or Godless profani∣ty; for the word darkness doth point at both those here, as elsewhere in Scripture, Rom. 2. 19. 1 Joh. 1—6—Next, he expresseth the comfort it self flowing from this ground, to this purpose, that however the precise day and time of Christs second coming could not be known by them, no more than by the wicked, Matth. 24. 36. yet it should not overtake them, or (as the word implyeth) violent∣ly apprehend them to their hurt and prejudice, as a thief and robber doth apprehend the person and

goods of those whom he spoiles and destroyeth. Now the force of the inference, whereby he draw∣eth the present consolation from the forementioned ground, doth lye in the similitude; take it thus, that as a thief can only do hurt to those who are sleeping securely in the dark night, and not to others: So this terrible day could do no hurt to them, because it should not find them lying secure in the dark night of ignorance or impiety. Doct. 1. The truly Godly, and they to whom the terrible threatnings of eternal judgement do least belong, are of such a tender frame and temper of heart (Isa. 66. 2.) that usually they are most affected, sadded and discouraged by them, when Godless livers, to whom they properly appertain, are so little moved with them that they rather mock them, 2 Pet. 3. 4. for, Paul did foresee so much, while presently after he had denounced sudden destructi∣on to come upon secure reprobates, he seeth a ne∣cessity to guard the Godly against the terrour of it: But ye, brethren, are not in darkness, saith he, 2. It concerneth therefore the wise and faithful servant of Christ so to denounce the terrible threat∣nings of everlasting wrath against the wicked, as that he presently caution them for the comfort of the Godly; lest otherwise they, for whom they are not intended, be dejected, shaken and discou∣raged by them: for, so doth Paul here guard the former threatning with a But ye, brethren. 3. A prudent Minister should labour so to guard against the terrour and dejection of the Godly by denoun∣ced threatnings, as the contrary comfort be not pro∣posed absolutely unto any, but suspended upon

such conditions as are required in the promise, that so the party who would have comfort may not be deceived, but put himself to a fair tryal by those marks, if he be one of those to whom the intended comfort doth belong; for, Paul being to comfort the Godly against that terrible destruction threat∣ned, v. 3. he mentions the condition upon which they might escape it, to wit, if they were not in darkness, which he affirmeth of them all, or of a great many of them, at least in the judgement of charity, and thereby leaveth it unto themselves to search if they were so in reality: But ye, brethren, are not in darkness, that that day should overtake you. 4. As the truly Godly and real believers in Jesus Christ are freed, at least, from the gross darkness of their natural ignorance and Godless profanity: and as to be lying under either of those doth argue a man to be yet in his unrenewed state: So the best security which a man can promise to himself against the terrour of sudden and unexpect∣ed stroaks, doth lye in his saving knowledge of God in Christ, and in the testimony of a good con∣science arising from the shining light of an honest and holy life: for, Paul affirms it universally of all real believers, they are not in darkness, either of gross ignorance or Godless profanity, and maketh that their ground of comfort to secure them, that the day of the Lord should not overtake them as a thief.

Ver. 5. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.

He insists upon the former ground of comfort, first by proving the truth of it, that they were not in darkness, because they were children of light, that is (according to an usual Hebraism, Matth. 11. 19.) they were not only indued with saving knowledge and holiness (both which in Scripture go under the name of light, Joh. 3. 19. Matth. 5. 16.) but also were regenerate and born of God, 1 Joh. 2. 29. (who is that light inaccessible, 1 Tim. 6. 16.) by the Preaching of the Word, Jam. 1. 18. which also hath the name of light, Psal. 119. 105. And they are called children of the light and of the day, to shew that the light of knowledge and holiness, wherewith they were indued, was not a dark glimmering light, as of a candle or twilight, but most clear, as the light of the full and perfect day; and this as it seems, in opposition to that lesser measure of light which was enjoyed under the old Testament; See upon Gal. 4. 3. doct. 2. and v. 5. doct. 3. Secondly, by illustration of the proof, while he removeth from them the contrary, not only gross ignorance and profanity under the name of night, but also a comparative measure of those, under the name of darkness. Doct. 1. As souls affrighted with the terrour of God, are often most averse from receiving the comforts allowed to them of God: So the Lords Ministers may not grow weary of taking pains to clear their doubts, and

work them up to the embracing of them: for, Paul supponing the Godly might possibly not have closed with the propounded comfort at the first hearing, doth here insist upon it: ye are all the children of light. 2. As the doubts of dis∣couraged and afflicted Christians are not so much about the re••lity of the comfort it self held forth by the word, for a suitable cure to their discon∣solate case, as about their own interest in that com∣fort and right to lay hold upon it: So a Minister in dealing with such would not so much, or only insist in propounding and urging a suitable com∣fort, as in clearing up unto them and pressing up∣on them to make sure work of their interest in it, and right to lay hold upon it: for, Paul sup∣poning that their doubt would lye about their not being in darkness, which he held forth as the ground and evidence of their interest in the com∣fort, doth insist mainly in the clearing of that, while he saith, ye are all the children of light, &c. 3. The Kingdoms of light and darkness, of saving knowledge and dark ignorance, of grace and profanity, of Christ and Belial, of God and the Devil, are so much inconsistent that they cannot co-incide in one and the same person; neither can any man be a subject of both Kingdoms at one and the same time: for, the Apostle maketh the denyal of the one to follow upon the affirmation of the other: we are all the children of light, saith he, we are not of the night or of darkness. 4. The Minister of Christ ought so to deliver suitable truths unto the Lords people for their incitement to duty, for their comfort against discouragements,

for their reproof or conviction, as that he takes his own allowed share and portion of those truths unto himself, as if he were an ordinary hearer; otherwise he cannot both save himself and them who hear him, according to the promise, 1 Tim. 4. 16. for, Paul doth change the person, in the close of the verse, and takes a share of what he distributes to others unto himself, both here and in the following verses: we are not of the night and of darkness, saith he.

Ver. 6. Therefore let us not sleep as do others; but let us watch, and be sober.

The Apostle, having now put a close to his di∣gression, about the state of believers after death and Christs second coming, which he entred upon, chap. 4. v. 15. doth again return to press upon them some other branches of that sanctification required by God, and spoken of chap. 4. v. 3— And first, from what he hath presently said of the unexpectedness of Christs second coming, he ex∣horteth to the exercise of two vertues, tending much to keep them in a readiness for that day, to wit, watchfulness and sobriety. And he presseth them, first, by forbidding them the contrary vices, under the name of sleeping as others, to wit, as ungodly men, children of darkness: where by sleeping is not meant sleep proper∣ly taken, and of the body, binding the outward senses, so that for the time they cease to do their office, for this sleep being moderately taken is al∣lowed by God, and given by him as a blessing,

Psal. 127. 2. and some who, it's like, will be found sleeping thus at the last day shall be saved, Luke 17. 34. although excess even of bodily sleep be a sin, Prov. 24. 33. and may be here in the se∣cond place look'd at, either as a cause, concomitant, or effect of that spiritual sleep here forbidden, which is no other than that deep sleep of carnal security, whereby all the spiritual senses of a man, who is taken with it, are bound up, Matth. 13. 15. so that he regards not his duty, Matth. 25. 3, 5. is wholly fearless of threatned judgements, Deut. 29. 19. and besorteth himself with such content∣ments and pleasures as he can find in this pre••ent life, Luke 12. 16, 17, 18. In which sense this word is used, Mark 13. 36. Eph. 5. 14. And he presseth them next, by enjoyning the exercise of the vertues themselves: and first, that they should watch, whereby he doth not so much mean watch∣fulness of the body, though that be also sometimes very necessary, and therefore required by Christ, Matth. 26. 4. as spiritual watchfuln••ss, and of the mind, whereby the man endued with it hath all his inward and spiritual senses free and exercised, Matth. 13. 16. so that he do••h not only know and discern the voice of God in his word and dispensations calling him to every duty, Hab. 2. 1. but also is intent upon it, Psal. 119. 32. careful to take up, 2 Cor. 11. 2, 3. and guard against such tentations as would divert him from it, Matth. 16. 23. or ensnare him in the contrary sin, Mat. 26. 41. and is alwayes making ready how to meet comfortably with God in any future dispensation of mercy or terrour, Job 3. 25, 26. Secondly,

that they should be sober, whereby he enjoyneth not only sobriety and temperance (strictly taken) in the moderate and sober use of meat and drink, Eccles. 10. 17. but more largely also, as it mode∣rates, and boundeth our affections in the pursuit and use of all things earthly, 1 Cor. 7. 29, 30, 31. for not only excess of wine, but the cares of this world, and the prevalency of any other lust, have an inebriating vertue, disturbing the reason and oppressing the senses, see Luk. 21. 34. Doct. 1. Ministers should so press the faith of priviledges, and use-making of allowed comforts upon the Lords people, and people should so improve their pri∣viledges; and comforts, as that neither of them be abused for a sleeping pillow to foster negligence, but both of them improved as incitements to du∣ty: and comforts should be so mind••d as duty be not neglected; otherwis•• the most comfortable promises will prove but dry breasts, seeing the Lords ordinary way is to enliven comforts unto his people, when they are most diligent in the way of their duty, Dan. 9. ••0, 21. For, Paul having asserted their priviledge of being freed from dark∣ness, and inferred thence their comfort that the ter∣rour of that day should not overtake them, v. 4, 5. he draweth an argument from both, to incite them to their duty, Therefore, saith he, let us not sleep. 2. The undoubted certainty of divine promises, made to believers for their preservation from judgement and wrath, do no wayes of themselves tend to cherish neglect of duty, but rather to ex∣cite them to greater diligence▪ as that which is a mean appointed of God for furthering the promise

to an accomplishment, Ezek. 36. 37. For, Paul having given to believers among them a most un∣doubted promise that the terrour of that day should not apprehend them to their hurt, v.—5. he in∣ferreth thence, therefore let not us sleep. 3. A pos∣sibility to meet with a sudden stroke and unexpected tryal, hath in it a call and voice unto the Lords people to shake off security and laziness, and be upon their guard lest they be suddenly taken and surprized by it: for, from what he spoke also, v. 23. of that sudden unexpected coming of the day of the Lord, he inferreth here, Therefore let not us sleep. 4. Then do we make a good use of bad examples, when we so look on them, as not to imitate them, but to scare us from the like, while we hate, ab∣hor and detest them: for he propones the ex∣ample of other secure sinners as a reason to dis∣swade them from the like, Let not us sleep as do others. 5. The wise Lord doth sometimes exercise his people by propounding to them a possible hazard of meeting with an unexpected tryal with which he doth not intend ever to assay them; and this in mercy to them, that the apprehension of an uncertain hazard, may put them upon the exercise of some piece of necessary duty, which otherwise would possibly have been neglected: for Christs unexpected coming, mentioned v. 2, 3. was not to fall out in their time, and yet it is held out unto them as a thing possible, the good whereof is here expressed, even, that thereby they might be excited to the exercise of sobriety and watchfulness. Therefore—let us watch and be sober. 6. As a man who would make conscience to exercise any

grace and vertue, must set himself to abandon the contrary vice; So the work of through and full mortification of any sin is then carryed on to pur∣pose, when we do not rest upon a bare surceasing from it, but set about the practice of the contrary duty; for, in pressing the exercise of those vertues he forbids the contrary vices, and while he forbid∣deth security he exhorts them to exercise the con∣trary vertues: let us not sleep, but let us watch and be sober. 7. The exercise of these two graces, watchfulness and sobriety, do best together, and hardly can be separate the one from the other; in so far, as an unsober heart overcharged with surfetting, drunkenness and the cares of this life cannot discharge the duties of watchfulness men∣tioned in the exposition, and an unwatchful heart that is not intent upon duty, and guarding against tentations contrary to it, cannot choose but be ensnared by the subtle and alluring tentations of worldly pleasures and advantage, Mal. 2. 15, 16. and to exceed the bounds of moderation in the pursuit and use of things earthly, Luk. 21. 34. and consequently prove unsober: for, therefore doth the spirit of God, not only here but else∣where, enjoyn the exercise of those two vertues. Let us watch and be sober.

Ver. 7. For they that sleep, sleep in the night; and they that be drunken are drunken in the night. 8. But let us who are of the day, be sober,—

Here is a reason to enforce the former exhorta∣tion, to wit, because sleep and drunkenness are the works of darkness, for going about whereof men do usually (if they be not all the more sluggish and enslaved to their lusts, Jer. 6. 15.) choose the night season. The truth of which reason doth hold whether we take the words to mean of sleep, drunkenness, and night, properly so called, or if we take them improperly as they were formerly exponed, v. 4. 5, 6. for hardly will any other than they who are in the night of their natural darkness and unrenewed state give themselves to the deep sleep of carnal security and to spiritual drunkenness or an over-burthening and besotting themselves with the cares and pleasures of this present life, 1 Thes. 4. 5. This is v. 7. Whence he inferrs that seeing they were of the day, that is, de∣livered from the dark night of their natural igno∣rance, born of God, and endued with the most clear light of saving knowledge and holiness, as was affirmed v. 5. that therefore in very common honesty they behoved to shun those works of darkness, and live in the exercise of Christian so∣briety, and consequently of watchfulness also, the one of which graces cannot be separate in exercise from the other; see v. 6. doct. 7. This is v. 8.— Doct. 1. Things lawful and allowed should be gone

about in their convenient season which God and nature hath allotted for them▪ and the wrong timeing of a thing in it self allowed, may make it be imputed unto us for sin: for, taking the words in their proper sense, he shews that the time in which men do usually take their sleep, as most con∣venient for it, is the night and not the day: for, they that sleep, sleep in the night. 2. As the Lord hath left some common principles of conscience, modesty, and common honesty, imprinted by na∣ture upon the hearts of men, to serve for a restraint unto them from arriving at the utmost height of sin and wickedness at the first, and while through custome of sinning they be either weakened or ex∣tinguished; So when men do openly avow their sin and profanity, and transgress all bounds of mo∣desty, and common honesty, it speaks them ar∣rived at a greater height of sin and wickedness than was usual to be found among the grossest of Pa∣gans: for they were not so shameless as to avow their drunkenness, but being restrained somewhat by modesty and respect to common honesty were only drunken in the night. 3. As an unrenewed man is a very prey to the most shameless of ten∣tations, which Satan is pleased to assault him with, or to enslave him by; So the sin of gross ignorance of God, and the way to Heaven, is that which exposeth the unrenewed man most to be preyed upon without resistance by any other sin: for, ta∣king the words improperly, he makes the man un∣renewed who is in the night, to be enslaved to carnal security, intemperance, and a kind of spi∣ritual besottedness with things of a present life,

and doth not obscurely hint at his dark ignorance, for which mainly his unrenewed state is compared to the night, as the great cause of all his slavery: they that sleep, sleep in the night; they that are drunken, are drunken in the night. 4. A gra∣cious state must, and will be attended with graci∣ous actions and an holy conversation suitable unto that state; and therefore a man ought not so much to look to what others do, as to what the state of grace, unto which he pretends, doth call upon him∣self to do: for, he enforces the exercise of sobriety upon them, from this, that they were of the day, in a gracious state of saving knowledge, without re∣garding what others who were not in that state did. But let us, saith he, who are of the day be sober. 5. Though there be such a necessary con∣nexion betwixt a gracious state, and an holy con∣versation, yet such is our natural averseness from holiness, Rom. 8. 7. so strong an interest hath sin in the best, Rom. 7. 23. and so many are the ten∣tations and difficulties we have to wrestle through in the way of our duty, Eph. 6. 11, 12. that even the renewed man hath need of reiterated and se∣rious exhortations enforced by most cogent rea∣sons to press him to it: for, though he shews that their present gracious state did engage them to the exercise of sobriety, yet he exhorts them to it, and backs his exhortation by a strong reason. But let us saith he, who are of the day be sober.

Ver. 8.—putting on the breastplate of faith and love, and for an helmet, the hope of sal∣vation.

He doth here press another branch of sanctificati∣on, to wit, that they would arm themselves for a spi∣ritual battel, which hath also an argument implyed in it to force the exercise of watchfulness and so∣briety, because it was now a time of fighting, and therefore not of sleeping or immoderate drinking, and the pieces of armour which he bids put on are two, first, the breast-plate; what this piece did serve for in the bodily armour, see upon Eph. 6. 14. and answerable to it in the Christian ar∣mour he maketh the graces of fait and love; what those are, see upon chap. 1. v. 3. only the ground of the present similitude is this, That as the breast-plate did secure the breast and vital parts of the body therein contained: so these two graces do secure the vital parts of the soul, and that wherein the life of a Christian doth most consist, to wit, our justification and inte∣rest in God, Rom. 5. 1. together with our knowledge of it, 1 Joh. 5. 4. and a plyableness of spirit to all the duties of an holy life flowing from our interest, 2 Cor. 5. 14. Secondly the helmet, answerable to which in the Christian armour he maketh the hope of salvation. See what this hel∣met, the grace of hope is, and the grounds of re∣semblance betwixt the two upon Eph. 6. 17. Now although he do only reckon two pieces of the spi∣ritual armour here, and not so many as he doth,

Eph. 6. 14. yet he omits nothing requisite to de∣fend the Christian souldier in this spiritual conflict; for where faith, love and hope are, there is no grace wanting. Neither doth he any thing su∣perfluous, Eph. 6. 14. in shewing the necessity distinctly, and the right way of improving of se∣veral other graces of Gods Spirit, in this spiritual warfare, seeing he doth there speak of it at greater length, and holds forth the terrour of our spiritu∣al adversaries, and the several distinct tentations, either more expresly or implicitely, whereby they assault us in this battel. Besides what is already observed from Eph. 6. 14, &c. upon the several pieces of the spiritual armour and those of them in particular which are here mentioned, and the nature of that spiritual conflict and battel which they do suppone, Learn further, 1. The great cause why men pretending for Heaven and happiness, do so much besot themselves with things earthly, and are so little intent upon their duty, and watchful against tentations, is, their great mistake and igno∣rance, as if the way to Heaven were easie, beset with no difficulties, and men might go to Heaven with ease and sleeping; and therefore a chief in∣citement to sobriety and watchfulness, and to shake off security and laziness is to set before us often all those insuperable difficulties and terrible oppo∣sition which we are of necessi••y to meet with in our way to Heaven and happiness; for, to make them watch and be sober, he minds them of the spiritual battel which they behoved to fight. Putting on the breast-plate of faith, &c. 2. As

in bodily wars, drunkards, and sleepy sluggards can never be good souldiers: so secure souls that cannot watch, and unsober spirits oppressed and entangled with an excessive weight of worldly cares or love to any other lust, will prove but cowards, and never strike a fair stroke, so long as they are such, in this spiritual conflict: for, so much is implyed while he joyneth the exercise of watchfulness and sobriety with the right use-ma∣king of the Christian armour in this spiritual combate, let us—be sober, putting on the breast-plate of faith, saith he. 3. As the malice of Satan, our great adversary in this spiritual conflict (Ephes. 6. 12.) doth bend it self most to strike at, and destroy those things wherein the life and being of a Christian, as a Christian, doth most consist, such as his interest in Christ, right to Heaven, his knowledge of those, plyable incli∣nation to duty, his spiritual sense and motion: So the care of a Christian should run most to provide a sufficient guard for those, even the constant ex∣ercise of those three graces mentioned in the text: for he alludes to souldiers, whose great care is to guard their breast, where the heart the first fountain of life is, with a breast-plate, and their head, the original ••f sense and motion, with an helmet, putting on the breast-plate of faith and love, and for an helmet the hope of salvation. 4. The grace of ••aith is a most ne∣cessary piece of the spiritual armour, and almost of universal use to defend the Christian souldi∣er in this spiritual conflict; for, therefore doth

Paul make it answer to two parts of the bo∣dily armour, the shield, Eph. 6. 16. and the breast-plate here, putting on the breast-plate of faith. 5. The exercise of love to God and our neighbour must needs be joyned with faith, other∣wise faith doth prove but an useless breast-plate, and of no force to secure the vital parts of a Christian in this spiritual conflict: for Paul conjoynes them to make up the breast-plate, put∣ting on the breast-plate of faith and love, saith he. 6. The believing souldier will not alwayes meet with present performance of the good things promised upon his closing with the promise by faith, but often the Lord for wise reasons doth exercise him with long delayes, Heb. 11. 13. and sometimes with contrary appearances to sense, Gen. 15. 4, 5. with 18. 1. which Satan doth im∣prove as subtle Engines to batter down and pierce his breast-plate of faith as a thing irrational, groundless, contrary to sense, and which will ne∣ver attain the promised blessings, Gen. 18. 11, 12. for if it were not thus, there should be no need of the helmet of hope as an additional part of this spiritual armour to strengthen the breast-plate of faith under delayed performance. And for an helmet the hope of salvation, saith he.

Ver. 9. For God hath not appointed us to wrath: but to obtain salvation by our Lord Jesus Christ.

He doth here both more gen••rally inforce the preceeding exhortation to the exercise of watch∣fulness and sobriety, and to arme themselves with the forementioned graces for a spiritual combat, from Gods decree of bringing the elect to eter∣nal life, not without, but in the practice of holy duties, 2 Thes. 2. 13. and also he seemeth more particularly to give them some incouragements to exercise their hope of salvation mentioned, v.—8. from the certainty of salvation ho∣ped for; whereof he giveth two grounds, first, Gods eternal decree whereby he had appointed or ordained and predestinated them (as the word is rendred, Act. 13. 47. 1 Pet. 2. 8.) not to eter∣nal wrath and destruction, but to obtain salvation. The word rendred, obtain, signifieth to purchase, or, to do much about a thing to obtain it, which purchasing is here ascribed not to themselves, Tit. 3. 5. but to Jesus Christ, Act. 20. 28. and this is here given as the second prop of a Chri∣stians hope, upon which the certainty of the elects salvation depends, even that salvation, which was ordained for them in the decree, is purchased and obtained by Christ. Doct. 1. The certainty of salvation, either in it self or to us, is so far from being in its own nature a pillow to foster security or carnal ease, that it's a strong incite∣ment

to duty, and to charge through all difficulties with courage, which we may be assaulted with in our Christian course, yea nothing weakeneth the hands of a Christian Souldier more than dif∣fidence and distrust of success: for he holds forth the certainty of their salvation as an incite∣ment to the forementioned duties (and more espe∣cially to kyth themselves valorous souldiers in this spiritual conflict:) for God hath not appointed us to wrath, saith he. 2. As the elect may at∣tain to know assuredly that they are elected (see upon Eph. 1. 4. doct. 2.) So neither the decree of election nor their most certain perswasion of the same do of their own nature render them se∣cure or remiss in duty, but rather doth strongly incline and incite them to the exercise of sobriety and watchfulness and of all other graces, seeing this is the way resolved upon by God for bring∣ing the eternal decree of election to an accom∣plishment, 2 Thes. 2. 13. for he mentions the de∣cree of his and their election, as both certain in it self, and also known to him and some among them, as a strong incitement to the exercise of all the fore∣mentioned vertues: for God hath not appointed us to wrath. 3. So great and insuperable are those difficulties which stand in the way of the salva∣tion even of believers, Act. 14. 22. so strong, so numerous and so terrible are their spiritual adver∣saries, Eph. 6. 12. so little is there of strength in themselves to oppose the meanest of them, 2 Cor. 3. 5. and so improbable is it by reason of all those, that ever such as they shall be saved, That they must look above themselves and draw the

ground of their hope for salvation from God and from Christ, otherwise there can be no sure foundation for their hope to rest on; for, the Apostle here, while he intends to give grounds for their hope of salvation, mentioned v.—8. doth mention only Gods decree and the mediators purchase: for God hath appointed us—to obtain salvation by Jesus Christ. 4. As God hath not slightly proposed, but peremptorily de∣creed, fore-ordained and appointed from all eter∣nity (Eph. 1. 4.) the salvation of the elect, and condescended in that his eternal decree upon the very particular persons whom he intended to save, Phil. 4—3. So there are others whom he in∣tended not to save, but to condemn and adjudge to undergo his everlasting wrath: See this latter decree further cleared upon Eph. 1. 4. doct. 4. for he saith, God hath appointed them to salvation, and not to wrath, implying, that he had appoint∣ed others to wrath, though not them. 5. Though the decree of election to salvation be peremptory and absolute, so as to exclude all possibility of its not obtaining the end proposed, Matth. 24. 24. yet not so as to exclude all means on Christs part for obtaining, or on our part for attaining (Heb. 12. 14.) that salvation to which the elect are ordained, seeing he hath in that same decree ap∣pointed to bring about their salvation by such and such means, 2 Thes. 2. 13. for God hath appointed us to obtain salvation, saith he, not without means, but by Jesus Christ. 6. Though the merits of Christ were not a cause moving God to love or elect any to salvation, for his electing love did

move him to give Christ for sinners, Joh. 3. 16. yet they are the procuring meritorious cause for the worth whereof salvation is actually bestowed upon any, They are the cause, though not of the decree, yet, of bestowing the salvation decreed: for, the Apostle affirms the obtaining or purcha∣sing of salvation was by our Lord Jesus Christ. 7. As salvation could not be actually bestowed upon the elect before it was purchased, and an equivalent price payed to divine justice in satisfa∣ction for those sins by which they had lost and fore-faulted it, Heb. 9. 15. So neither they them∣selves, nor any meer creature, was able to make this purchase or lay down the price: The re∣demption of the soul is precious and ceaseth for ever, to wit, among meer creatures, Psal. 49. 8. It was Christ alone, the second person in the bles∣sed Trinity, who made this purchase of lost sal∣vation, and was designed in the same decree of election for that end. Hence Eph. 1. 4. God is said to have chosen us in Christ, which is more plainly expressed here, He hath appointed us to obtain, or to the obtaining or purchasing of sal∣vation, by Jesus Christ, implying, that the salva∣tion for which the elect were appointed, behoved to be purchased, and the purchase of it by the same appointment was put over upon him, there being no other able for it.

Ver. 10. Who died for us, that whether we wake or sleep, we should live together with him.

He illustrates the last ground of hope by shew∣ing, first, the means by which Christ did pur∣chase salvation to the elect, and what this purchase stood him, to wit, no less than his blessed life: he died, and that for us, that is, in our stead, Gal. 3. 13. and next, the end proposed by him in his death, and which is undoubtedly obtained thereby, to wit, ••hat we, or all the elect, of whom v. 9. should live the spiritual life of grace here, and eternal life of glory hereafter, and this whether they wake or sleep: which words may not be ta∣ken as v. 6. for they who sleep securely in sin, do not live with Christ, but either properly for bo∣dily sleeping, or watching, or rather improperly, for our living, and dying this natural life or death, as 1 Thes. 4. 13. So the sense is, That no change which can befall the believer in this life, no nor death it self, shall hinder him to live this life, and to live together with him, that is, by vertue of his union with Christ and of that influence for life which floweth from his blessed face and presence. Doct. 1. The salvation of the eiect, through rea∣son of their sin, was so deeply mortgaged, and they so far from any ground of claim unto it, that no less ransom was necessary to purchase salvati∣on for them, than the death and sufferings of Je∣sus Christ; for, Paul condescending on the way how Christ did purchase salvation for the elect, saith, he died for us, that we should live. 2. The

great end and cause of Christs death was, that, having thereby payed a sufficient ransom to provoked ju∣stice for the guilty elect, he might purchase for them that life and salvation which was formerly fore-faulted and lost; and therefore, though by his sufferings and death he did confirm the truth of the Gospel, and leave us an example of patience to follow his steps, 1 Pet. 2. 21. yet those were not the principal, much less the only, but the se∣condary ends of his death: for, Paul sheweth that he died for this end mainly to obtain and purchase salvation, and that they should live together with him. 3. Then do we rightly apply the fruit of Christs death as to the purchase of salvation unto our selves, when we joyntly therewith draw an argument from it to resist sin which stood our Lord so dear, and to lead an holy life, in exercising so∣briety, watchfulness and all other saving graces, as that which he so aimed at in his death: for, this of Christs dying for them may be looked upon as a further incitement to the exercise of all the forementioned vertues, who died for us, saith he. 4. The salvation purchased by Christ for the elect is nothing other but a reviving of them from their spiritual death, Eph. 2. 1. to that new and spiri∣tual life which is begun here in regeneration, Joh. 3. 3. carryed on in the exercise of grace, Gal. 2. 21. and shall be afterwards compleated in glory, Col. 3. 4. so that saving grace is begun sal∣vation, and grace is no less purchased by Christ than glory it self: for, in stead of saying he died that he might purchase salvation, according to his present scope, as appears from v. 9. he saith, as the

equivalent of it, he died that we should live together with him. 5. This life of grace, begun here and perfected in glory, is the most excellent of any other life, It carryeth the name of life from any other besides, which being compared with it, are nothing but a death: for, therefore doth he give it the name of life here absolutely, and without any addition, to shew what kind of life he meaneth, as if there were no other life but it only: who dyed, saith he, that we should live with him. 6. Though this life of grace doth not exempt the elect from natu∣ral death; yet so excellent is it that it maketh the man who hath it out-live death. Death it self, the King of terrours, shall not bereave him of it: for, he supp••••es that the elect will dye their na∣tural death, here expressed by the name of sleep, and yet that they shall not be bereaved of this ex∣cellent life, that whether we wake or sleep, we should live, saith he. 7. It is the presence of Christ, and o••r union with him by faith here, Eph. 3. 17. and sense hereafter, 1 Joh. 3.—2. (an union tha•• death it self cannot dissolve) which makes us live this blessed and excellent life. It is as the soul to the body, the very life of our life, and that whereby we formally live. So that though Christ by his d••ath did purchase this life, yet the elect do not actually enjoy it until they be united to him: for, so much doth he teach, while he saith, that we should live together with him.

Ver. 11. Wherefore comfort your selves together and edifie one another even as also ye do.

He doth here press a third branch of sanctifica∣tion, the necessity whereof in its subserviency to the former duties is pointed at in the illative par∣ticle wherefore; and the summ of it is, that they would, first, not only comfort themselves together, as Gods dealing with any did call for comfort, but also mutually exhort and incite one another to the exercise, as of all other vertues, so especially, of those presently mentioned: for the word rendred comfort, signifieth also to exhort. And next, edifie one another, or (as skilful and diligent Masons, from whom the word is borrowed) endeavour to advance the work of grace in others, not only by exhortation and consolation but by all other law∣ful means of admonition, instruction, rebuke, re∣proof, or good example: And that he may excite them to further progress in the practice of those duties and not seem by his present exhortation to tax them of former negligence, he doth commend their present diligence in them. Doct. 1. As all Christians of all ranks do stand in need of exhor∣tation, consolation and to be edified and further∣ed in the way of grace by all lawful means; So both P••stors and people ought to make conscience of discharging all those duties; to wit, Pastors, not only privately, but also publickly in the Con∣gregation, 1 Tim. 5. 20. and by vertue of their particular calling, office and authority so to do; Tit. ••. 15. private Christians, again, in private in

their families, Eph. 6. 4. among their friends and neighbours, Act. 18. 26. and by vertue of a tye of Christian charity towards all the members of the same body, 1 Cor. 12. 25. For, he sheweth that every one stands in need to be exhorted, comforted, &c. and that it is the duty of all to do so, while he saith, comfort, or exhort and edifie one another. 2. As the conscience-making of the forementioned duties among Christians is a singu∣lar mean to keep people in a lively watchful frame and temper of spirit; So negligence in them doth of necessity bring along with it great deadness, security and decay of life and vigour in the exer∣cise of any saving grace, and performance of com∣manded duties: for, the illative particle therefore, sheweth that this duty is enjoyned as a subservi∣ent help to the exercise of sobriety, watchfulness, faith, love and hope, formerly pressed; wherefore comfort your selves together, saith he. 3. So ma∣ny are the discouragements which people must en∣counter in the way of duty, what from their small progress in it, the averseness of their own spirit from it, Rom. 7. 18. the great opposition from out∣ward and inward tentations to it, 1 Joh. 2. 16. that they often need as much of consolation and encouragement, as exhortation and admonition, for making them advance in it; for, he bids them, in order to this, comfort themselves together. 4. There is none so far advanced, or so diligent in the exercise of any grace, but they need the spur of exhortation, at least to make them persevere; seeing the best are ready to faint, Jonah 2. 7. Gal. 6. 9. if not also to make them do better,

seeing the best come far short of what they ought, Phil. 3—13. For, he exhorts them to the present duty, though he doth commend their pre∣sent diligence in it: edifie one another, saith he, as also ye do. 5. A prudent Minister should so ex∣cite the Lords people unto their duties, as not to neglect their good beginning or progress already made, but let them know he taketh notice of them as such, which may prove a forcible encourage∣ment to some to quicken their pace, and a sove∣raign remedy against discouragement in others, than which nothing doth prove a greater enemy to diligence in duty: for so doth Paul here, edifie one another as also ye do, saith he.

Ver. 12. And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you.

Lest by binding the duty of mutual edification upon all Christians, v. 11. he had seemed to make a publick Ministry useless, therefore he doth loving∣ly and affectionately (as the compellation bre∣thren and the word rendred beseech imply) press a fourth branch of sanctification containing a short summ of peoples duty towards their Ministers and Church guides who are here described to be, first, those who laboured among them even to weariness (as the word signifieth) which seemeth to relate chiefly unto Ministers or Preaching Presbyters, the specialty of whose office is to labour in the word and doctrine, 1 Tim. 5—17. next, they were over them, the word signifies to excel and bear rule,

1 Tim. 3. 4, 12. and thus it expresseth that part of their office, whether they be preaching or ruling Presbyters, which consists in ruling and governing the flock, 1 Tim. 5. 17.—only he addeth in the Lord, to distinguish Church Government from the Civil. It is spiritual, in things relating imme∣diately to God, and to be exercised not in their own name, but in the name and authority of the Lord Christ, Matth. 18. 20. They are over the flock, not as Lords, 1 Pet. 5. 3. but as stewards, 1 Cor. 4. 1. 3. They did admonish them, whereby he ex∣presseth one main thing wherein they were to la∣bour, and to exercise their authority and rule, to wit, their endeavouring by all competent means, and particularly, both by doctrine and more gentle censures, to put a right impression of duty upon the minds of the Lords people. The word in the Original signifieth to put a right mind in one. Next, he presseth the duties of people towards their Ministers, which are first to acknowledge them, as the word may be rendred here, for, the naked knowledge of their persons and gifts may be in such as otherwayes contemn them, but the knowledge of them, here required, is an acknow∣ledging them for such as they are by reason of their calling, and ought to be accounted. See 1 Cor. 16—18. Doct. 1. So great an enemy is Satan to the Ordinance of a publick Ministry, 1 Thes. 2. 18. so necessary is it that people do countenance that ordinance, and encourage those who are entrusted with it even for their own good, Heb. 13. 17. so ignorant, unmindful and neglective are they of those duties which they

ought to perform for that end, 2 Cor. 12. 11. that the servants of Christ should, with much serious∣ness and affectionate insinuation, press upon the Lords people all such duties of respect, reverence, love, obedience, submission, Heb. 13. 17. and gra∣titude, Gal. 6. 6. as they owe unto their Ministers and those who are over them in the Lord; So far should they be from a total neglect of pressing any such duties under a pretence of self-denyal, or from preposterous modesty: for, Paul doth here most seriously and affectionately press duties of that kind, And we beseech you, brethren, to know, &c. 2. The duties of private edification should be so gone about and entertained by pri∣vate Christians, as the office of a publick Mini∣stry be not hereby rendred useless and despicable, or the proper duties thereof incroached upon, by those who are not called to that function, Heb. 5. 4. for, therefore he subjoynes this precept, which presseth upon people respect to the publick Mini∣stry, to that other about mutual edification, im∣mediately preceding, And we beseech you, brethren, to know, &c. 3. The duties which people dis∣charge to their Ministers should flow from their knowledge and inward conviction, that the place and station wherein their Ministers are set doth call for such duties at their hands, and not from meer custome, force of civil laws, regard to their own credit, or for gaining of their Ministers fa∣vour, or any thing of that kind; otherwise, nei∣ther will their duty be pleasantly done, nor ac∣ceptable to God when it is done: for, therefore doth he enjoyn it as the first piece of peoples duty to

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their Ministers, and the foundation of all the rest, to know and acknowledge them for such to whom they ought in conscience discharge those duties, And we beseech you, brethren, to know them which labour among you. 4. One great and main cause of peoples backwardness to do duty unto their Ministers, and of disrespect both to their persons and function, is, their ignorance and not serious perpending the weight and wea∣risome toyle of their labour, the dignity of their office, together with the usefulness and necessity of their work among them; for, therefore doth Paul describe the Ministry from the dignity of their office, the toilsomness of their labour, and the usefulness of their work to the people, as so many motives unto people to discharge that duty which they owe them. Which labour among you, and are over you and admonish you, and v. 13. for their works sake. 5. The wisdom of God hath so contrived Scripture, that frequently in one word and sentence it doth comprize a va∣riety of distinct purposes; for here, with one breath he teacheth both people their duty, and Mi∣nisters their duty, and maketh the latter an argu∣ment to inforce the former. Know them, saith he, which labour among you, and are over you, &c. 6. The Lord Christ hath appointed the Or∣dinance of Church-government in his house di∣stinct from, and in things proper to it, indepen∣dent upon the Civil Magistrate, to be managed by Church-guides, Ministers and Elders in their Ec∣clesiastick Courts and Judicatories, 1 Cor. 5. 4. for, the word rendred over you, doth properly

and usually signifie a power of Jurisdiction and Go∣vernment, and the expression in the Lord doth di∣stinguish this Government from the Civil; and are over you in the Lord, saith he. 7. The power of Church-government and the exercise of it is not, by any appointment of Christs, ast••icted to any one Minister or person whomsoever, having power of authority and Jurisdiction above the rest, neither doth it belong to the body and community of Church-members, but to all the Ministers and Church-guides in common; for, he speaketh here of them all, and only of them, they are over you in the Lord. 8. The Lords Ministers ought so to go about one part of their Ministerial function as not to neglect another. They must so Preach, as not to neglect the exercise of discipline, and so exercise discipline as not to neglect to labour in the word and doctrine; for, saith he, they labour among you, and are over you in the Lord. 9. So necessa∣ry and useful is the exercise of discipline by Church-guides to the Church of Christ, for keeping the ordinances pure, Rev. 2. 2. and the Lords people free from the infection of contagious sins, 1 Cor. 5. 6. for reclaiming and gaining of scandalous of∣fenders to repentance, 1 Tim. 1. 20. and for or∣dering all the affairs of Christs house, 1 Cor. 14. 48. (none of which ends can be attained so well and effectually as by the mean appointed there∣to by Christ himself) that the Lords people should be so far from reluctancy to lay their necks under this piece of Christs easie yo••k, that they ought to acknowledge, respect, love and discharge all other duties unto their Ministers and Church-guides

upon this very account of their exercising discipline, as well as of their labouring in the word and doctrine; for, to incite people to their duty to Ministers, he describes them not only from this that they laboured among them, but also were over them in the Lord. 10. Whatever other thing is requisite in a Minister, yet this one thing is neces∣sary and may not be wanting, some measure of skill and dexterity to admonish the Lords people of their duty, by clearing up to their minds the equity of it, and producing some pertinent motives for bringing them to a good liking with it: for, his expressing only this one particular piece of their work doth im∣ply that it is a chief one, and that some competency of abilities for it must not be wanting: and admo∣nish you, saith he.

Ver. 13. And to esteem them very highly in love for their works sake, and be at peace among your selves.

The Apostle in this verse doth, first, press a se∣cond head of duty flowing from the former which people owe to their Ministers, to wit, that they should esteem them very highly or superaboundant∣ly (as the word doth signifie) whereby he points at that inward reverence and respect to their per∣sons and office due to them, to be testified in their speech, Matth. 12. 34. and other behaviour, P••il. 2. 29. which he shews should be accompanied with love to them, a love, without doubt, which ought to kyth in its effects, Gal. 4. 15. Secondly, he gives a reason or motive unto all the fore-mentioned duties,

to wit, for the work of their Pastoral function, that Ministers might be encouraged in it, Heb. 13. 17. and because it is an excellent work in it self, 1 Tim. 3. 1. and most necessary and advantageous to the Lords people, 1 Tim. 4. 16. Thirdly, he presseth another branch of sanctification relating unto all, to wit, the study of keeping Christian peace and concord among themselves, and especially with their Ministers; lest by any means Satan might stir up strife and prejudice among them, to make the labours of their Ministers unprofitable. Doct. 1. The great thing which Ministers should press in relation to themselves upon people, and which people should endeavour toward their Mi∣nisters, is to have their hearts possessed with an affectionate and good esteem of their persons and office, as that which will bring with it the hearty and willing performance of all other duties which they owe unto them; for, he thinks it sufficient to press this esteem flowing from love, as knowing, that this being attained, all the rest would follow. And to esteem them very highly in love. 2. This high esteem which is due from people unto their Minister, as it must flow from love to his person for his works sake; So it must manifest it self in kindness and beneficence, in a seemly behaviour toward him in hoping the best of him, in bearing with his humane frailties, in not publishing of them, in not receiving misreports or taking up groundless jealousies against him, and in such other fruits of love and charity as are mentioned, 1 Cor. 13. 4, 5, 6, 7. For, he saith, esteem them very highly in love. 3. As it is not sufficient we

do what is right and commanded, except it flow from right and allowed motives; So whatever a Minister be otherwise, for birth, for personage, for riches, for other natural endowments, it ought to be a sufficient motive and inducement to gain him esteem and respect, that the Lord hath employed him in such a worthy excellent work, as the pro∣claiming of peace to rebels in Christs stead, 2 Cor. 5. 20. the espousing of a bride to him, 2 Cor. 11. 2. and the gaining of souls to God, 1 Cor. 9. 22. and whatever esteem is given him from any other mo∣tive, whether the dignity of his place, eminency of his parts, the affableness of his disposition, or his easiness to receive satisfaction in the matter of his maintenance, if it be not also and mainly upon the account of his work, that esteem is not given which is due to a Minister of the Gospel: for, he will have them to esteem them for their works sake. 4. As Christian peace and concord among societies is a nursing mother unto all other duties, 1 Tim. 2. 2. so it tendeth, in a special manner, to make the work of the Ministry successful among a people, while Ministers have thereby not only access, but delight to be doing good among the people, and people also to edifie one another; and nothing marreth the good of a Ministry more, than a Spirit of discord, dissention and strife let loose, either betwixt Pastor and people, or betwixt people and people among themselves: for, therefore, it seemeth, immediately after he hath spoken of the duties both of Pastor and people, he subjoyneth, And be at peace among your selves.

Ver. 14. Now we exhort you, brethren, warn them that are unruly, comfort the feeble-minded, support the weak, be patient toward all men.

He doth here press four duties which are so ma∣ny further branches of sanctification, and all of them belong both to people and Ministers, to each in their own way. See in doct. 1. The first three are astricted to three sorts of persons for their object, as first the unruly, that is, who as disorder∣ly souldiers (from which the word in the original is borrowed) do transgress the order, bounds and limits of their particular calling and station assign∣ed them by God, and especially such as neglect their own business, and intrude themselves upon the af∣fairs of others, as the Apostle explains himself, 2 Thes. 3. 11. and those are to be admonished, that is, minded of their duty, yea and sharply rebuked for the neglect of it, for that the admonition here required doth include so much is clear from 2 Thes. 2. 10, &c. A second sort are the feeble-minded, that is, as appears from the remedy pre∣scribed, those who are so much dejected in mind with the sense of sin, or with the feeling or fear of afflictions that they are ready to faint in the way of their duty, Prov. 24. 10. and such are to be comforted, or animated against their discourage∣ments from ••uch grounds as the word of truth doth afford. A third sort are the weak or infirm, and this either in their Judgement through want of ca∣pacity, or information, Rom. 15. 1. or in practice, who being otherwise tender in their walk are carry∣ed

aside in some one particular or other by a more than ordinary violence of some tentation, Matth. 26. 69. And those are to be supported, The word signifieth to underprop them, as a beam doth the house, to wit, by bearing, though not with their sins, Gal. 2. 11. yet with their persons, Eph. 4. 2. by ten∣der yielding to them in the practice of things indiffe∣rent, 1 Cor. 9. 20. by wise commending what appear∣ance of good is in them, Mat. 12. 20. and by clearing of their mistakes with calmness and diligence, Act. 18. 25, 26. The ••ourth duty is not astricted unto any one sort, but extended unto all indifferently who are diseased either in body or mind, and especially such as are troubled with any spiritual malady; to wit, the exercise of patience; whereby it seemeth according to the present scope, he enjoyneth con∣tinuance in the forementioned duties, and others of the like nature, without wearying much less hope∣less surceasing, 2 Tim. 2. 25. notwithstanding that success for a time be wanting. Doct. 1. The visible Church of Christ, is constitute not of An∣gels or Saints made perfect, but men of sinful infir∣mities, and those of several sorts in several per∣sons: and therefore the Church may be well com∣pared to an Hospital full of sickly persons, labour∣ing under a great variety of spiritual diseases, some under one sort, some under another, and con∣sequently all of them fit objects upon which Jesus Christ, the great Physitian of souls, may exercise some one or other of his spiritual cures; for, Paul representeth this Church as such, wherein some were unruly, some feeble-minded, and a third sort weak. 2. The Lords Ministers and people may

not on this prentence rent and separate from the society and fellowship of visible Churches, but are to employ their skill and experience in things spi∣ritual, under Christ the great Physitian, every one in his own place and station, in administrating some suitable cure and remedy to the diseased mem∣bers of Christs visible body, as they may have access and opportunity: ••or, so doth Paul here enjoyn them, not to separate from, but to warn the unruly, &c. 3. As there is a great variety of spi∣ritual distempers incident to several diseased pa∣tients, and the disease of one is not the disease of all, but almost every patient doth labour under his own distemper, which is, at least in some circum∣stances, different from the disease of others; So it concerneth those who would prove successful Physi••ians in curing the spiritual distempers of di∣seased Christians, to be well acquainted with the temper of their Patient and the nature of his disease, that they may the better know how to administer a suitable cure; for, he shews that there are some more unruly, some feeble-minded, some weak, and implyeth that those who were to administer the prescribed cures should know the disease before they meddle with the cure: warn the unruly, &c. 4. As Christ the great Physitian hath provided a great variety of spiritual cures and remedies, an∣swerable to the several distinct infirmities of his diseased people; So every cure is not fitted or to be applyed by Christs servants unto all diseases, otherwise they prove Physitians of no value, and by a wrong application do make the malady worse: But every disease must have its own proper cure;

for, he enjoyns them to warn the unruly, to com∣fort the feeble-minded, to support the weak. 5. Though every spiritual patient almost, as said is, hath his own distinct distemper; yet there is one which is common almost unto all, to wit, a great unwillingness to admit of a suitable cure, and no small difficulty to be wrought upon by it: and this doth call for one common remedy unto all, to wit patience, and indesatigable diligence in Chri∣stians who are called to be Physitians one unto ano∣ther: be patient towards all men, saith he.

Ver. 15. See that none render evil for evil unto any man: but ever follow that which is good, both among your selves, and to all men.

The Apostle presseth, in this verse, another branch of sanctification: and because of our pro∣penseness to the sin forbidden, he premits the word, see, or take heed, and beware. The duty injoyned belongeth unto all without exception, to wit, that first, they would abstain from recompen∣sing evil for evil, or wrong for wrong unto any, he meaneth private revenge; for the publick exe∣cution of justice by the Magistrate in punishing those who do evil, is not here forbidden, Rom. 13. 4. And next that they follow, or, (as the word im∣plyeth, with a sort of eagerness, as the hunter doth the prey) pursue that which is good, where, by good, must be meant the exercise of pitty and the good of beneficence towards, even their enemies, as being here opposed to the act of private revenge, see Gal. 6. 10. and this he will have to be pursued

ever, that is, constantly without any interruption by multiplication or heightning of injuries, and both among themselves, who were Christians, and to all men even to the Heathens among whom they lived. Doct. 1. The duty of abstaining from pri∣vate revenge, and of recompensing good to those who wrong us, is a duty from which, of any other, our corrupt nature is most averse, as being most contrary to those wo••ul principles of pride, self-love, impatience, and malice, which are imprinted upon the hearts of all by nature: and therefore a lesson which neither ancient Philosophers, yea nor Scribes or Pharisees, Matth. 5. 43, &c. but only Christ himself hath taught: for our natural averse∣ness to this duty is implyed in the word see, take heed, or beware, which is prefixed to it: See that none render evil for evil. But, 2. It is a duty which the Lord Christ hath most strictly injoyned, not by way of counsel only, (as the Papists af∣firm of this and other duties, to wit, that they are so commanded as that they may be omitted without sin, or hazard of punishment) but by way of most peremptory precept binding all, and that under the hazard of Divine displeasure, Prov. 24. 17, 18. for, he injoyns it here with a peremptory see, and will have all obliged to it: See that none render evil for evil. 3. A Christian mans care to resist sin should be exercised about those sins most, to which he finds himself by nature most inclined, as those to the committing whereof, Satan, who knoweth our natural propension well, will set him∣self to tempt us most, Joh. 12. 6. with Matth. 14. 11. for, therefore doth he injoyn them to

watch against, and in a special manner resist, this sin of private revenge: See that none render evil for evil. 4. This duty of abstaining from private revenge is incumbent unto all toward all, so that the gallantry, greatness, or power of none doth give him exemption and liberty to usurp upon Gods place, by avenging himself for real or apprehend∣ed injuries and affronts, upon any, even though he were but his equal or underling, the Lord having in this case provided his ordinance of publick Ma∣gistracy, for repairing of wrongs, Rom. 13. 4. and having injoyned unto all the exercise of faith and patience under those injuries whereof they can have no redress by that mean, Psal. 37. 7. for, he saith, see that none render evil for evil unto any. 5. So devilish are some men, that having done the injury themselves they cannot hear of recon∣ciliation with, or readmission unto the favour of him whom they have injured, though he not only make an offer of it unto them, but also press them and follow on upon them with the offer: and yet even in this case, the patient man must not turn vindictive and impatient, but should lengthen his patience and strengthen his resistance against all tentations and motions to private revenge, so long as the malicious temper of his adversary remain∣eth, though it were for ever; for, he bids them ever follow and pursue that which is good. The word signifieth to pursue a thing that flyeth away from us. 6. Though there be some degrees and duties of love which ought to be astricted to some persons more than to others, 1 Tim. 5. 8. yet there are others due unto all, even to our enemies, as mainly

this act of love specified in the text, the requital of good for evil, there being somewhat in all men, even in the worst of men, to draw forth the exer∣cise of our love and affection in some of its acts and effects towards him; as that he hath some re∣mainder of Gods image in him, Rom. 1. 20. is of the same flesh, Isa. 58—7. and blood with our selves, Act. 17. 26. possibly endued with some special gifts of valour, love to his country, 2 Sam. 10. 12. which ought to be loved and cherished by us; for, he bids follow good both among your selves and to all men.

Ver. 16. Rejoice evermore. 17. Pray without ceasing. 18. In every thing give thanks: for this is the will of God in Christ Jesus concerning you.

Three further branches or duties of sanctifica∣tion are pressed in these three verses. As first that they would rejoice, that is, labour not only to keep their hearts free from anxiety and discouragement arising from their manifold causes of sorrow and grief, but also, with some measure of spiritual de∣light, to follow upon and be taken up with the sense and sweetness which floweth either from the consideration of the excellency of Christ himself, Cant. 5. 10, &c. and of his usefulness unto them, Psal. 118. 1. together with their interest in him, Cant. 2. 16. or from the observation of his care and providence toward them, 1 Sam. 17. 32. from the testimony of a good conscience, 2 Cor. 1. 12. and from things worldly in so far only as they are

pledges of Gods favour, and furtherances of a better life, Levit. 23. 40. This is the duty of re∣joycing here pressed which he willeth to be gone about evermore under all cases, and at all times: Not as if the case of the Lords people did not some∣times call them to mourning, Eccles. 3. 4. but that even their sorrow and mourning for things grievous should be so much conform to that the Lord calleth for in such cases as it do not mar, but ra∣ther further, their rejoycing in the Lord, and in the testimony of a good conscience, 2 Cor. 6. 10. This is contained v. 16. Secondly, because they did stand in continual need of Gods help, either for attaining of good things necessary and wanting, Matth. 6. 11. Phil. 3. 13. or for removing of things evil and present, Job 14. 1. 1 Joh. 1. 8, 10. therefore he excites them to the exercise of prayer joyned with attention and fervent seriousness of mind, as having vows and undertaking joyned with it (for so much doth the word in the original imply) and this without ceasing, (not as if they were to do nothing else, 2 Thes. 3. 10. but they were not to cease upon their not obtaining a pre∣sent grant, Luke 18. 1, &c. they were to be fre∣quent in prayer, Psal. 57. 17. and alwayes when they had opportunity, to lift up their hearts either in set and solemn prayer or heavenly ejaculations, which latter may be practised without interruption of our other lawful employments, Neh. 2. 4. This is v. 17. Thirdly, he exhorts them to the duty of giving thanks, to wit, unto God, Eph. 5. 20. which consists in a sensible acknowledge∣ment of favours received from him, 2 Sam. 7. 18▪ 19.

and in expressing our sense of them, either by words, Psal. 104. 1. or works, (1 Cor. 10. 31.) to his praise: and this he will have discharged in every thing, that is, in all estates, Jam. 1. 9, 10. and for his overruling every thing which befalls us with much mercy and moderation, Ezra 9. 13. and for our good, Rom. 8. 28. all which duties and especially this of thanksgiving he urges from the authority of God injoyning them unto all men, Rom. 1. 21. but more especially unto Christians and real believers. The reason whereof is hinted at in this, that not only his will enjoyning is made known, Psal. 147. 19. but also constant matter and furniture for obeying his will in all those things is conveyed unto them in and by Jesus Christ, Phil. 4. 13. whatever be their case otherwayes, Act. 5. 41. This is v. 18. Doct. 1. The duty of re∣joycing in the Lord (as it is set forth in the expo∣sition) and constancy in it, is a soveraign antidote against impatience and a spirit of revenge for in∣juries received, in so far as it sweetneth every dis∣pensation, and doth elevate the heart of him, who is exercised with it above all things earthly, whe∣ther prosperous or adverse; so as he will not wil∣lingly, either••y imm••dera••e delight in the one, or bitter resentment of the ••ther, be diverted from, or interrupted in, his sweet and excellent task of rejocing in 〈…〉〈…〉 insinuates so much while he 〈…〉〈…〉 to the ••ormer 〈…〉〈…〉, this other precept, 〈…〉〈…〉 believers, 〈…〉〈…〉, Psal. 42. 11. 〈…〉〈…〉 most

dejected and heartless, Psal. 88. 3, &c. when ei∣ther, through untenderness, they have provoked the Lord to hide his face, Psal. 30. 6. or in their pet••ed discouragement they refuse to be comfort∣ed, Psal. 77. 3. Yet there are alwayes grounds for rejoycing unto such; though not to their sense, yet to their faith, Psal. 60. 6. though not in them∣selves, yet in the Lord, Phil. 4. 4. and in what he hath already done, Psal. 71. 10, 11. or at least hath promised to do unto them, Phil. 1. 6. For, this precept to rejoyce evermore, implyeth that there will be ever grounds of rejoycing. 3. The joy of Gods people which is allowed upon them by the Lord is not light and carnal, casting them loose and idle in the practice of commanded du∣ties, but spiritual and solid, carrying along with it conscientious diligence and circumspectness in duty, Psal. 2. 11. and especially in the duty of prayer, as that without which this rejoycing frame of heart can neither be attained, nor yet enter∣tained and kept; Job 27. 10. For, therefore doth he, to the precept of rejoycing evermore, subjoyn immediately this other, pray without ceasing, 4. Frequency in serious and attentive prayer is of excellent use, as for other ends, Matth. 7. 7, 8. so for this, to keep the heart alwayes in a rejoycing frame and temper, in so far as there is not a more ready way to be eased of our discouraging weights, which keep our spirits at under, that they cannot mount up in this heavenly duty of rejoycing, than to cast the weight and trouble of all that grieves us over upon God by prayer, Phil. 4. 5. For, therefore doth he subjoyn, pray without ceasing.

5. Christians should be so ordered by prudence that their intenseness upon, and diligence in one duty do not make them neglective or careless of any other: For, he will have them so to rejoyce evermore as they also pray without ceasing, and so to pray as that in every thing they give thanks. 6. That the duties of prayer and thanksgiving do agree well together, See upon Eph. 1. v. 16. doct. 1. pray without ceasing, in every thing give thanks. 7. As there can be no such ample cause of thanksgiving in this life, but there will be still some constant need and reason for prayer, ther•• be∣ing alwayes somewhat wanting even when we en∣joy most, 2 Cor. 5. 6. So there can be no such ur∣gent and multiplyed necessities for exciting to pray∣er, but upon narrow search there will be found some causes for thanksgiving, if it were but this that our case is not so evil but the Lord might justly have made it worse, Ezra 9. 13. and that we are kept from total succumbing or sinking un∣der it, Lam. 3. 21. For, while he enjoyneth both to Pray without ceasing, and in every thing to give thanks, it is implyed that there will be alwayes reasons for both. 8. One excellent mean for en∣gaging our hearts in the conscientious practice of the forementioned duties, of constant rejoycing, assiduous prayer, and continued thanksgiving, is, seriously to consider that our performance of them is not a matter indifferent, or left unto us to do or not do as a piece of our liberty, and as we find our hearts in a temper for them, but most strictly enjoyned us by the soveraign will of God the Law-giver; so that our neglect of those doth make

us guilty, as the breach of any other of the com∣mands, whether by not sanctifying the Sabbath, or by taking his name in vain: for, he inferreth the practice of them all from his will enjoyning, for this is the will of God, saith he. 9. Precepts for duty from God the Law-giver are then rightly looked on by us, when considered as they are re∣vealed and enjoyned to us in Christ, who hath made the insupportable burthen of precepts (Gal. 3. 10.) an easie yoak unto his followers, Matth. 11. 30. while he pardoneth their failings, Micah 7. 18. renews their strength, maketh them mount up and not be weary, Isa. 40. 31. strengthneth them to do whatever he enjoyneth, Phil. 4. 13. so that his commandments are not grievous, 1 Joh. 5. 3. For, he propones Gods will unto them, to be considered by them as it was revealed and en∣joyned to them in Christ, This is the will of God, saith he, in Christ Jesus concerning you.

Ver. 19. Quench not the spirit. 20. Despise not prophesyings.

He doth here press two other branches of san∣ctification. The first is set down in a Metaphor taken from fire or gross material light, which is properly said to be extinguished or quenched, and that either by withholding combustible matter, or by casting on the contrary element of water. And the word is here applyed to the spirit of God, who is as fire giving both the light of knowledge, Eph. 1. 17, 18. and heat of love and affection, Luke 24. 32. and by the spirit here is not so much to

be meant the spirit of God in his own person and nature, as in his gifts and holy motions or incite∣ments to duty, which are quenched, weakned, lost or abolished, in our selves or others, either by our negligence in improving them, Matth. 25. 29. and by our slight and formal use of means whereby th••y are entertained, 2 Tim. 4. 3, 4. or by too great diligence in doing evil, Isa. 29. 13, 14. and especially by contemning or despising his gifts in others which keeps them at under, 1 Cor. 12. 21. and by resisting his motions and incitements to good in our selves, Jer. 6. 10. This is the sin here forbidden, and by consequence the contrary duty commanded, to wit, that the gifts and mo∣tions of the spirit of God, whether in our selves or others, be carefully cherished, 2 Tim. 1. 14. and continually stirred up by the use of prayer, hear∣ing, and of all other means thereto appointed, 2 Tim, 1. 6. This is v. 19. The second branch here pressed is subservient to the former, despise not prophesie, where prophesie is not taken in a strict sense for prediction or foretelling of things to come, as Act. 21. 9. (for that was neither so common in the Church, nor yet to continue) but for the explication, and application of the word of God, either by extraordinary or ordinary Mini∣sters, even that which we call preaching, as Rom. 12. 6. 1 Cor. 14. 3. So the thing commanded is that they would not despise, or set at nought, the publick preaching of Gods word by sent Ministers, but rather set an high price upon it; for the word rendred despise by an usual flowr of speech doth signifie much more than is expressed. This

is v. 20—Doct. 1. So insufficient are even the regenerate of themselves to discharge com∣mand••d duties in a spiritual manner, 2 Cor. 2. 5. and to persevere in them for any space of time to∣gether▪ Exod. 17. 12. that there is an absolute ne∣cessity of constantly renewed supplies of influence from the spirit of God for their incitement to du∣ty, 〈◊〉〈◊〉. 4. 16. for their through•• bearing in duty, Joh. 15. 5. for the renewing of their strength, liveliness and vigour of spirit, when it is much abated and blunted by their long continuance at duty; Isa. 40. 31. For, therefore, as a necessary help for performing the forementioned duties of rejoycing evermore, praying without ceasing, and of giving thanks in every thing, he enjoyneth that they would carefully cherish the gifts, mo∣tions and incitements of Gods spirit, quench not the spirit, saith he. 2. Though the saving gifts of the spirit of God, and such as accompany sal∣va••ion, cannot be utterly lost, 1 Joh. 3. 9. yet their actings may for a time be intermitted, Cant. 5. 2. yea themselves, as to some degrees, much abated, Rev. 2. 4. and his common gifts of know∣ledge, memory, historical faith, legal repentance and remorse for sin, totally lost, Heb. 6. 4, 5, 6. and his suggestions and incitements to holy duties, as they often are repelled by many, Psal. 81. 10, 11. so being frequently repelled, they do ut∣terly cease in some and are wholly extinguished, Eph. 4. 18. For, the disswasion from quenching the spirit implyes that the spirit, in his gifts and motions, may be quenched, to wit, in the foremen∣tioned respects, as the Scriptures cited do clear.

3. The gifts and motions of the spirit of God are of such a nature, that if they be not entertained and cherished, they are thereby ipso facto quench∣ed, weakned, and in progress of time, utterly abo∣lished: For, therefore he doth not bid them che∣rish, but only quench not the spirit, implying that they behoved to cherish it, otherwise they could not but quench it. 4. There is not any so far advanced in the way of grace and piety, but they stand in need of being help•• and bettered by the publick preaching of the Lords word by his sent Ministers; For, he enjoyneth even those Th••ssalo∣nians, whom he had formerly so much commended, chap. 1. 4, &c. to attend the publick Preaching of Gods word, despise not proph••sie, saith he. 5. Con∣stant attendance upon the Word preached by sent Ministers is a singular help to beget and enter∣tain the gifts and motions of the spirit of God to good in our hearts. And careless neglect, much more contempt, of that ordinance, is the ready way to quench and extinguish any motions to good, any checks or challenges for evil from the spirit of the Lord, and consequently doth end in gross profanity at last; For, unto that disswasive from quenching the spirit, he immediately sub∣joyns, despise not prophesie, or publick preaching. 6. This ordinance of publick preaching, as it is most useful and necessary in it self: so it hath been even in the time of the Apostles, and yet is in hazard to be contemned, what through the insufficiency, Hos. 4. 6. or unministerial conversation, Mal. 2. 8. or the proud and lofty dividing humour of some who preach it, 1 Pet. 5. 3. and 3 Joh. 9. and

what through the pride and self-conceit of some who should be hearers, as if they stood in no need of it, Heb. 10. 25. and blindness of understand∣ing in others, who not considering the wisdom of God in appointing such an ordinance, 1 Cor. 1. 21. do see no beauty or worth in it, for which they should respect it, 1 Cor. 1. 18. for, Paul both did see and foresee such an hazard, and therefore en∣joyneth, despise not prophesie.

Ver. 21. Prove all things: hold fast that which is good.

22. Abstain from all appearance of evil.

In these two verses are the two last particular branches of sanctification here enjoyned. By the first he doth guard the former whereof v. 20. for, lest he had thereby seemed to have enjoyned obe∣dience unto every thing which Ministers Preach, he doth therefore first command them to prove and try accurately by the written word, Act. 17. 11. as Goldsmiths do Gold by a touchstone, (as the word implyeth) and the thing to be tryed is all things, to wit, all those things which are delivered in Preaching by them who are sent Ministers, and not convict of heresie, for, if they be not sent, the Lords people are not to hear them, Joh. 10. 5. nor yet if they be known hereticks, whose mouths should be stopt, Tit. 1. 11. Next, to hold fast (or, as the word signifieth, to hold forcibly and with both hands, against all who would withhold) that which is good, or which after tryal should be found good doctrine firmly grounded upon the

word, and consequently to abstain from that which should be found evil or unsound. This is v. 21. The second branch here pressed is that they would abstain from and eschew not only that which is really and in it self evil and sinful, but also that which hath any appearance, shew or representation of evil, that is, whatever (not be∣ing otherwise commanded by God, Exod. 12. 35, 36.) may give just ground unto unprejudiced be∣holders (who are not malicious, Gal. 2. 4, 5. even though they be otherwise weak, 1 Cor. 10. 28.) to suspect the guilt of some real evil in him, who practiseth it, such are dangerous phrases of speech in Preaching though not plainly hereti∣cal, 1 Tim. 6. 3. sitting at meat in an Idols tem∣ple, 1 Cor. 10. 21. familiar and unnecessary con∣versing without a call with profane lewd persons, Luk. 22. 55. or in secret suspect places with per∣sons of a different Sex, chiefly if he or she be evil reported of. This is v. 22. Doct. 1. So foolish and inconsiderate are most men naturally, that when they are exercised in flying from the one sinful extream, they are in no small hazard to be carryed unawares upon the other. Their great intentness upon the evil which they flye from, and is alwayes before, them, doth make them not to ponder or advert unto the snare which is behind them. Paul implyeth so much, while having dis∣swaded from the one extream of despising pub∣lick preaching, v. 20. he presently disswadeth them from the other, of giving blind obedience to their Ministers, while he saith, prove all things. 2. Though all private Christians have not re∣ceived

an equal measure of gifts, Rom. 14. 1. yet the Lord hath bestowed a spirit of discerning, in a greater or a lesser measure, upon all, by which, if diligently and tenderly improved in the search of Scripture (Act. 17. 11.) accompanied with prayer (Psal. 119. 19.) they may be enabled so to judge of what they hear delivered in preach∣ing, as to choose and embrace what is sound and nourishing, and refuse and reject whatever is er∣roneous and hurtful: for, if they had not such a spirit of discerning bestowed upon them by God, it should have been in vain to enjoyn them to prove all things, and hold fast that which is good. 3. The spirit of discerning, bestowed by God on private Christians, should be exercised in judging of their Ministers doctrine; not in order to their passing a judicial sentence upon him; for they are not his Judges, 1 Cor. 14. 32. nor yet to the venting of their carping censures against him, making his Ministry in all things unsavoury unto others, but in order to the regu∣lating of their own practice, in chusing what is right, and refusing what is wrong of what they hear; for, he enjoyneth the exercise of their judgement of discretion in relation to their own practice, even that they may hold fast what is good. 4. As a fixt resolution to be constant in the maintenance of any opinion should flow from rational conviction, after exact search, that the opinion which we hold is true and sound, other∣wise our constancy and fixedness is but self-willed pertinacy, Jer. 44. 16. So when, after exact en∣quiry, truth is found out, we ought to be so fixed

and peremptory in our resolution to maintain it, as that we may not waver or be tossed to and fro with any wind of doctrine which is contrary un∣to it, Ephes. 4. 14. for, before they resolve, he bids them prove, and then hold fast without wa∣v••ring what after tryal is found good. 5. A con∣scientious tender Christian must not, yea will not only have a regard to the all-seeing eye of God, by abstaining from what is ••vil in it self and in his sight for which his conscience might smite him, but also to the eye of men, by abstaining from what hath the appearance of evil unto them, and for which his good name might be justly smitten and wounded by others: he'l study so to walk as that he may not only stand himself, but that occasion of falling by his indiscreet use of Chri∣stian liberty be not given unto others. He'l la∣bour to be on his guard not only against some tentations, but all, and not only at some times, but alwayes: for, this is enjoyned in the last place, as the highest step of a tender walk, to abstain from the appearance of evil, by which a mans name might justly suffer or his neighbour be scandalized, and to abstain not only from some, but all appearance of evil.

Ver. 23. And the very God of peace sanctifie you wholly: and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.

In the third part of the Chapter he concludeth the whole Epistle, and first, in this verse by prayer to God, that he would work those graces and du∣ties of sanctification in them which he hath pressed upon them from chap. 4. v. 3. The particulars in which prayer are, first, the stile given to God, he is the very God of peace, as being the author of all sanctified peace among men, Psal. 147. 14. and chiefly of their peace with God flowing from justification, Rom. 5. 1. which epithete, it seemeth, doth here serve as a ground for faith to rely on for obtaining the thing sought, to wit, that he would sanctifie them, because he was become a God of peace to them, having justified them, Rom. 8. 30. The second particular is the thing prayed for, that he would, first, sanctifie them, whereby must be meant the making them to grow in sanctification, described chap. 4. v. 3. for they were already san∣ctified in part. And, next, preserve them blame∣less, whereby is meant their preservation by the power of God in the state of grace without apo∣stasie or backsliding, which sanctification, the pro∣gress and perseverance wherein is here prayed for, is described from its universality in extending it self to the whole man; set down, first, more general∣ly in the word, wholly, next, in a particular enume∣ration of the several parts of the whole man, three

in number, 1. His spirit, which, when contra-distinguished to the soul, as it is here, doth signifie the understanding and knowing part of the man. 2. His soul, whereby, being distinguished from the spirit, must be meant his will and affections. 3. His body, that is, the outward man by which the soul doth act. The third particular in the prayer is a date or term-day condescended upon, to wit, the coming of the Lord Jesus Christ, which expresseth not only the time how long he desires that Gods care in preserving and making them to grow in sanctification should last, but also the term-day when this petition shall be answered to the full, and believers made wholly blameless in holiness, without all spot of ignorance in their un∣derstanding, and disconformity to Gods will, or perverseness in their will and affections, or of any sin whatsoever in their body or outward members, all this shall be unto, or as the word may read in the second coming of Christ the Lord to judge the world. Hence Learn 1. A Minister is not to think himself exonered, when he hath pressed the pra∣ctice of all necessary duties upon the people of his charge, but he must be tenderly solicitous about the success of his pains among them: and more particularly, It is a necessary piece of a Ministers duty to be frequent and fervent in prayer with God for them, beseeching him earnestly to work that in them, which he hath pressed upon them; for, the Apostle having pressed upon them the several du∣ties of sanctification, from v. 3. of chap. 4. doth betake himself to God by prayer that he would sanctifie them wholly. 2. Precepts and exhorta∣tions

to duty which are frequent in Scripture, do not inferr any power in mans self, or in his free-will to give obedience unto what he is commanded. They only shew it is our duty to obey, Mic. 6. 8. and such a duty as do it we must if we would be saved, Luk. 13. 3. and are an outward mean by which the spirit of God doth effectually work that in his people which he requireth from them, Cant. 5. 2. with 4. for if they had sufficient strength in themselves, as of themselves, to obey, what he hath pressed upon them, to what end should he pray so fervently here unto the God of peace to sanctifie them. 5. As the grace of sanctification is not perfected at one instant, but carryed on by degrees until it be perfected at death, 1 Cor. 13. 9. there being still some remainders of the body of death in the best, Rom. 7. 24. for keeping them humble, 2 Cor. 12. 7. for giving them daily errands to the fountain of free grace for pardon, 1 Joh. 2. 1. and renewed strength, 1 Cor. 12. 8, 9. and for ma∣king them long to be dissolved and freed from sin root and branch, 2 Cor. 5. 4. So a mean degree of sanctification even though it be undoubtedly sin∣cere, should not be rested upon as satisfactory, but daily growth and progress therein endeavour∣ed, without any full satisfaction or quieting of our minds in any degree or measure, until sancti∣fying grace be fully perfected in glory: for, see∣ing they were already sanctified in part, it must be growth in sanctification for which he prayeth, which implyeth that their sanctification was not perfected, and that they themselves should much more endeavour to grow in it, and this until

Christs second coming, if their death should not prevent it. And the very God of peace sanctifie you wholly—unto the coming, &c. 4. As God becometh a God of peace and reconciled unto none but to those whom he sanctifieth, and in whom he worketh a gracious change; So he sanctifieth none but those to whom he becometh a God of peace first; and therefore that our endeavours after holiness may have success, we should have a care to get our peace made with God in the first place: for, he joyneth these two, peace with God, and san∣ctification from God, and maketh the latter to fol∣low upon the former: and the very God of peace sanctifie you. 5. As the first beginnings of sancti∣fying grace, (Ezek. 36. 26.) so our growth and progress in it is wholly from God. It is true, there are some principles of a new life wrought in us at first conversion, which have their own activity and concurrence for carrying on the work of grace in us afterward, 1 Cor. 13. 4, 5. but as they are created in us by God at the first, (Ezek. 36. 26.) so they must be excited to their work, Cant. 4. 16. upheld and strengthned in their work, Luk. 22. 32. and blessed by God with the success of growth in grace following upon their work above any efficacy that is in themselves, Phil. 1. 6. and therefore our growth in grace, doth yet remain intirely and wholly Gods work, for he ascribeth growth in grace to God as the author, while he prayeth the very God of peace to sanctifie them. 6. So many are those by-ways of errour, 2 Pet. 3. 17. profa∣nity, Heb. 12. 16. formality, &c. 2 Tim. 3. 5. to divert us from the way of holiness after we are

engaged in it, so many unexpected difficulties do meet us in the way, Act. 14. 22. and such is our levity and readiness to repent our undertaking, Joh. 6. 66. our weakness to resist tentations, Matth. 26. 70. and easiness to be led aside unto those other by-wayes, Jer. 25. that there is no less need than of the power of God who did at first engage us, to preserve us carefully, powerfully, and as it were with a strong guard, in the way of holiness; otherwise we cannot long stand upright in it, 1 Pet. 1. 5. for, he prayeth unto God to preserve them in holiness, The word in the original signifi∣eth to preserve accurately, as he who watcheth at the doors of a prison and is used Act. 4. 3. 5. 18. & 24. 23. 7. Even the understanding and knowing part of the regenerate is but renewed in part and standeth in need to be more and more sanctified by reason of a great deal of ignorance, 1 Cor. 13. 9. uncertainty, Mark 9. 24. curiosity, Joh. 21. 21, 22. proneness to mistake the Lords way of dealing, Isa. 49. 14. and several other in∣firmities which are in the understandings even of the best; for, therefore doth he pray that God would sanctifie as well as preserve even the renewed Thessalonians in their spirit. And I pray God your whole spirit, &c. 8. The will and af∣fections also of the ••••generate man are but renew∣ed in part and 〈◊〉〈◊〉 in need to be more and more sanctified; there being a great deal not only of peremptory unwillingness, sometimes, in the will to good, whereby it sometimes refuseth, John 4. 9. and frequently shifteth and delayeth the pra∣ctice of necessary duty, Hag. 1. 2. but also of an

hankering inclination unto evil, whereby it some∣times closeth with sin against knowledge, 2 Sam. 11. 4. and sometimes excites the understanding to find out excuses and subterfuges to make sin appear no sin, or but a little one, that it may well sin with less reluctancy, Cant. 5. 3. For, he prayeth also that their soul, that is, their will and affections may be sanctified, that your whole spirit and soul, &c. 9. As the Lord doth not only require in∣ward sancti••y, in the understanding, will and affe∣ctions, but also outward, in the body and all its members, (see chap. 4. v. 4. doct. 1.) So even the truly regenerate have not their very outward man so well reformed, but there is need to have it more and more sanctified. Even the body and its parts, especially the organs of sense and speech, and the instruments of the loco-motive faculty, have in them some of that natural stiffness and averseness from being exercised about good and profitable ob∣jects, and proneness joyned with agility to be em∣ployed in evil, which is spoken of Rom. 3. 10, &c. For, he prayeth that their body also may be more sanctified. And I pray God your whole spirit soul and body, &c. 10. As there is not any the least principal part and particle of the body, and the meanest faculty of the soul and such as are only subservient to the most principal faculties of it, but they are one way or other defiled with sin, and stand in need of sanctifying grace; So there is not any, no not the meanest of those in a renewed mans soul or body, to which the Lord doth not extend his special care, not only in changing and sanctifying it at the first, but also in making that

begun change to increase and grow, and in preserv∣ing the whole man and all his parts, even to the meanest, in that gracious frame and plyableness to good unto which he hath brought it. Otherwise if the meanest member of the body or faculty of the soul were left to their own keeping, they could not choose but suddenly miscarry; for, he prayeth that their whole spirit, whole soul, and whole body may be sanctified and preserved by God, and doubtless he prayeth for nothing to them, but what the Lord doth ordinarily to the renewed. 11. As all belivers shall attain to their full stature in grace, even to a perfect man, at Christs second coming, and be freed from all necessity of any further growing in grace after that; So though they will alwayes and to all eter∣nity stand in need to be preserved by God in their glorious state, and accordingly shall be preserved by him, Joh. 17. 24. yet because they are now, while in their present militant state, obnoxious to more tentations, Eph. 6. 12. and not sufficiently con∣firmed in good, 1 Cor. 10. 12. therefore they stand in more need of preserving garce now than they will then, when there shall be no devil nor wicked world to tempt them, Rev. 20. 10. & 21. v. 27. and nothing of a body of death in themselves to comply with tentations, Heb. 12.—23. as there is now: for, he makes Christs second coming, the date how long he would have God to continue in sanctifying and preserving them, which is to be un∣derstood in the way expressed in the doctrine, unto the coming of our Lord Jesus Christ, saith he.

Ver. 24. Faithful is he that calleth you, who also will do it.

He concludeth, secondly, with a promise, where∣in he assures them that God will do it, to wit, what he presently prayed for, even sanctifie them wholly, and preserve them blameless; and that because God is faithful, that is, alwayes the same, and like him∣self, who will certainly perform whatever he hath promised, and therefore he would certainly pre∣serve them, seeing he had promised so much in ef∣fect unto them, when he did effectually call them, at least to as many of them as he had so called. For effectual calling is the first breaking out and open declaration of Gods secret and eternal purpose to preserve and save those whom he calleth, Rom. 8. 30. Doct. 1. Our prayers put up to God, whether in behalf of our selves or others, should be grounded upon some explicite or implicite promise, and con∣sequently flow from faith that God will grant what we ask according to the absolute or conditional te∣nour of the promise; for, Pauls prayers were grounded upon such a promise, and did flow from such confidence even that he would do it, as he here expresseth. 2. Most absolute and certain pro∣mises may not weaken our diligence in prayer for obtaining the thing promised, but rather incite us to it. Prayer being the mean appointed of God in the conscientious practice whereof he useth to be∣stow the good things promised, Ezek. 36. 37. for, Paul did pray for their preservation, v. 23. though he certainly knew, and accordingly doth promise

unto them, that God would do it. 3. As the Lord doth still continue to call those, whom he hath once effectually called by giving them renewed sights of their natural sin and misery, 1 Tim. 1. 13. and making them renew their gripes by faith on Jesus Christ the offered remedy, 1 Tim. 1. 15. So effe∣ctual calling and the powerful drawing of a soul from nature to grace, is a speaking pledge of Gods purpose to preserve the soul so called in the state of grace, and to make him grow in grace until at last he be without spot and blameless unto the end; for, the word calleth is in the present time, and noteth a continued action, and is here given as a pledge of Gods purpose to sanctifie and preserve them, he that calleth you, who also will do it. 4. No man can know, and much less draw any comfort from the Lords eternal purpose in election to save him and perfect the work of grace in him, until he be once effectually called and become a real convert from sin to holiness; yea, he makes effectual call∣ing the first speaking evidence of election, and that which giveth access to look on the decree of election as a ground of expectation that he will perform the thing decreed; and therefore the pro∣mise here may be looked upon as conditional and suspended upon this condition if so they were called, he that calleth you will also do it. 5. There is no less than Gods fidelity impledged to believ∣ers for the most certain performance of all Gods gracious promises, so, that though they be un∣worthy to whom he should perform what is pro∣mised, yet his impledged faithfulness and truth of his nature is alwayes of that much worth as his

respect unto it will put him upon the performance; for, Paul sheweth Gods faithfulness is laid in pledge while he saith, faithful is he who calleth you who also will do it.

Ver. 25. Brethren pray for us. 26. Greet all the brethren with an holy kiss.

He concludeth, thirdly, by recommending some particulars unto their care, as, first, that they would give him and his collegues the help of their prayers, v. 25. and, secondly, that they, to wit, the Midisters and Church-rulers, to whom this and the following direction is given, would greet or sa∣lute all the brethren or members of their Church in his name, in testimony of his hearty affection to them, and take occasion hence to manifest and con∣firm their affection one to another among them∣selves, by giving them a kiss, which in those times and places was commonly used in civil salutations as the usual sign and testimony of affection. And he giveth this kiss the epithete of holy, to shew that it should be sincere and chaste, and neither unchaste nor hypocritical, v. 26. Besides what is observed upon Eph. 6. v. 19. doct. 1, 2. and Col. 4. v. 3. doct. 1, 3. Learn hence, 1. The Lord hath so dispensed his gifts and graces unto his people, that, though he giveth not an equal measure unto all; yet to every one somewhat, and to the meanest so much as they may be, sometimes and in some re∣spects, useful unto others who are most eminent▪ that hereby mutual love may be kept among all, while none can say unto another, I have no need of

thee, 1 Cor. 12. 21. for, Paul supponeth so much, and therefore calleth upon them all, even the mean∣est not excepted, to help him by their prayers, bre∣thren pray for us, saith he. 2. It conduceth much to make way for success unto a Ministers pains among a people, that they know he loveth them; otherwise if they doubt of this, they are prone to suspect, if not to cast at all that cometh from him, 2 Cor. 7. 2, 3. for, therefore the Apostle doth usually close his Epistles by saluting those to whom he writeth, in testimony of his affection to them, that what he writeth may have the more of weight with them; all the brethren, saith he. 3. A Minister should labour so to entertain love betwixt him and the people, as that no expressions of his love, nor insinuations of his for that end do tend, much less be intended, to divide the Lords people among themselves, of purpose to make both or any of the dissentient parties more devoted and strictly tyed unto him; but must endeavour that the same spirit of love which breatheth in him, may breath in all the Lords people toward one another: for, he doth so express his affection un∣to them that he willeth them to express, as it were, the same affection towards one another, while he saith, Greet all the brethren with an holy kiss. 4. As it is not sufficient for Christians to carry inward good will and affection one to another, but necessary, sometimes, that inward love be made evident by some outward expressions and testimonies of the same; So the Lords people ought not to scruple at, or upon groundless scru∣ples to abstain from, any decent and innocent ex∣pression

of love and affection, which is ordina∣rily used in the times and places where they live. Singularity in such things is not Religion, nei∣ther is scrupulosity about them any point of ten∣derness: for, he bids them express their affection by that which was the usual sign and testimony thereof at those times. Greet all the brethren with an holy kiss. But, 5. Even those external testi∣monies of love and respect may not be comple∣mental, or used only as a piece of a mans good breeding or civility, much less as an engine to ensnare the party, towards whom they are used, unto a false belief that he is affected and loved where he is not; Luke 22. 48. but they ought to be sincere and free from any base and sinful in∣gredient of that kind: So that even in external duties of common civility we are bound to ex∣ercise some one or other Christian and holy ver∣tue: for, therefore doth he require that their affection be made evident by an holy kiss, or a kiss sanctified and made holy by the grace of sincere affection which is expressed by it, and from which it doth flow. Greet all the brethren with an holy kiss.

Ver. 27. I charge you by the Lord that this Epistle be read unto all the holy brethren.

The third recommendation is chiefly pressed upon their Ministers and Church-guides, to whom it seemeth this Epistle was sent immediately to be communicate unto the rest. Those he chargeth by the Lord, or (as the word implyeth and signifi∣eth

(see 1 Sam. 14. 24. Matth. 26. 63.) he adjureth them as they would eschew the wrath and vengeance of the Lord Christ, so they would not keep up this Epistle unto themselves, but cause it to come to, and be plainly read in the hearing of all the brethren or Church-members whom he calleth holy. See upon Phil. 1. v. 1. doct. 5. Hence Learn 1. To debar and exclude the Lords people from acquainting themselves with Scripture, either by reading it themselves or hearing it read by others, is a most grievous sin, obliging the person or persons guilty to undergo the stroke of Gods eternal wrath & vengeance; And therefore not only should Scripture be translated unto the native language of every Nation where Christ hath a Church, that people may read it, and hear it, and be acquainted with it; But also the Lords people themselves ought diligently to im∣prove what helps of that kind are afforded for bringing them to intimate acquaintance with the mind of God revealed in Scripture, and look upon their so doing as a duty of greatest importance and weight; for, Paul doth charge, or, adjure them with denunciation of Gods heavy vengeance in case they should not cause read this Epistle to all the holy brethren; adjurations of which sort are not to be used but when duties of weight are charged. Now what Paul doth charge here about this Epistle was doubtless his mind in relation to other Scriptures; seeing there is nothing peculiar to this Epistle, for which the Lords people should be made acquainted with it, that may not be said of other Scriptures also; Besides, that the Apostle

doth elsewhere express himself much to the same purpose, of some others of his Epistles, Col. 4. 16. and of all Scripture indefinitely, Col. 3. 16. Doct. 2. It concerneth Ministers and Church-guides, especially, to see to it carefully that the Lords people of their charge be acquainted with Scripture, and, in order to this end, to incite them to read it in secret, Col. 3. 16. to have it read in their families, Deut. 6. 9. as also to labour upon those who have power, and whom it concerneth, that Children and young ones of both Sexes be trained up at Schools, at least so far as they may be able to read the Lords word distinctly in their own native language: for, this charge is given to the Church-guides, I charge you by the Lord that this Epistle be read unto all the holy brethren, saith he. 3. That Scripture be publickly read to the Lords people assembled together for his worship, even though it be not presently exponed and applyed by the Minister, is so far from being a part of wil∣worship, that it should seem from this place to have some stamp of divine authority put upon it, as upon an ordinance useful in its own place, as for several other ends, so, especially, for acquainting the Lords people with the language of the Holy Ghost speaking in Scripture, and with the History of the Bible, a great part whereof otherwise some may possibly never so much as once hear with their ears, though they live to many years: for, he chargeth them not only to incite the Lords people to read this Epistle themselves and apart, but that it be read unto all the holy brethren, to wit, (as it seem∣eth) being assembled together.

Ver. 28. The grace of our Lord Jesus Christ be with you. Amen.

He concludeth the Epistle, lastly, by his usual and confident farewel-wish for our Lord Jesus Christ his grace, or, favour, as the fountain, and all good things, as streams flowing from it, to be conveyed to them and continued with them. Be∣sides what is already observed upon the like fare∣wel-wish in the close of the four former Epistles. Hence Learn, So inexhaustible is the fountain of Gods free grace and favour, and so copious are the streams of all spiritual blessings flowing from it, that no such measure either of the one or the other can be attained by any, but more may be had; more is allowed, and more and more is daily to be sought and thirsted after: for, though real be∣lievers among them had received already a great measure of Gods grace and favour, in its sense and in its effects, yet he wishes unto them not only the continuance of what they had, but some fur∣ther degree to be added as more of it, while he saith, The grace of our Lord Jesus Christ be with you all. Amen.

POSTSCRIPT.

The first Epistle unto the Thessalonians was writ∣ten from Athens.

Seeing this Epistle is written in the name also of Timotheus and Silvanus as appeareth from chap. 1.

v. 1. Therefore it is most probable that it was not written from Athens, as the Postscript affirms, but rather from Corinth, because they two did not re∣turn, the one from Thessalonica, the other from Be∣rea, unto Paul, before he went from Athens unto Corinth, as appears from Act. 18. 5. and 1 Thes. 3. 1. where Paul affirms that when he had dismis∣sed Timotheus he was left alone at Athens, and therefore had not these his two Collegues with him there, and consequently could not write this Epistle in their names from thence. Besides, as the learned observe, in several ancient copies there is no mention made of the place from whence it was written. Hence Learn, That the postscript of Pauls Epistles, or those words which are set after the close of his Epistles, designing alwayes the whence they were written, and sometimes the per∣son or persons by whom they were sent, are no part of Canonical Scripture, not alwayes firm, nor writ∣ten by the Apostle himself, but added afterwards by some men, either unlearned or certainly inconside∣rate, according to their own opinion. And there∣fore though the Postscripts affixed to the former four Epistles had nothing, for what can be known, dissonant from truth as this hath, yet I did not dare to draw any observations from them, as if they had been of equal authority with the Epistles them∣selves.

FINIS.