A brief AND plain, YET orthodoxal AND methodical Exposition vpon S. PAVLS second Epistle written to the Thessalonians.  
By timothy jackson Master of Arts, of CHRISTS college in CAMBRIDGE, now Preacher of Gods word at Wragbie in yorkshire.  
brevis esse laboro, non tamen obscurus.  PSAL. 34.11. 
Come ye children, harken unto me: I will teach you the fear of the LORD.  
LONDON, Printed by E. G. for Thomas Pauier. 1621.   

TO THE honourable and religious Knights, Sir Thomas Wharton, and Sir Thomas Wentworth of Woodhouse: And to the right worshipful and virtuous Knights, Sir Thomas Hoby, Sir John jackson, Sir John Thorney, Sir Timothy Hutton, and Sir Richard Saltonstall; together with their well-affected Ladies: And to that grave Matron, and worthy patroness of piety, Mrs. elinor bows of ask: TIMOTHY jackson wisheth grace, mercy, and peace, from the Father and Prince of peace.  
CAlling to mind( honourable and right worshipful) your manifold and singular favours, to me ward,( on my part altogether vndeserued) I bethought with myself, how I might in some sort, testify the thankfulness of my mind, 
Ingrat●m si dixeris, omnia dixeris.  and so be freed from that capital crime of ingratitude, so odious both to God and man. having at length perfected this brief Commentary, and intended it for the press, I resolved to dedicate it unto you( honourable, worshipful, and most loving well-wishers) to whom I am so many ways obliged. Accept of it,( I beseech you) as our saviour Christ did of the widows mite: and vouchsafe it shelter, and protection from the injury of the times: and do not despise it for the meanness and rawness of it; for it is the truth of God, and wholesome meate, though( as I must needs confess) too too meanly cooked. Besides, it is an infallible token of my loving heart, and thankful mind. If these first fruits of my poor labours, shall be acceptable to you, and profitable to the Church, I shall be ready hereafter to take more pains in the like kind. The God of blessing, bless you and yours, with all good things in this, and a better life, and the God of recompenses, recompense into your bosoms, all your kindnesses shewed unto me: And the God of all glory give you all, grace, to glorify him in this life, in your several places, that ye may bee glorified of him, and with him in the life to come. Amen.  
London, May the 7. Anno Domini. 1621. Your Honours, and Worships, to be commanded in the Lord, timothy jackson.   

TO THE CHRISTIAN READER.  
GEntle Reader: I do here offer to thy view, a brief and plain Explanation of S. Pauls second Epistle to the Thessalonians: In it thou shalt see, the Text logically unfolded, the words( as I suppose) rightly expounded, genuine Doctrines raised, profitable uses thereupon inferred, necessary Questions and calumniating objections answered. And, in a word, thou shalt see the pith and substance of the best Writers,( whether old, or new) that haue taken pains to show the true sense of this Epistle. Not to speak of those slender poynis of Doctrine, which I( the least of all Gods Prophets) did by the assistance of Gods holy Spirit, collect. That which I intend, is the edifying of Sions Inhabitants, and the further building of them up, in the most holy saith. As my intent is good, so let thy acceptation be: bee not too rash in thy censure; but first red, and then judge, and be sure charitably to interpret( as Christians ought) all things in the best sense.  
Farewell, Christian Reader, the Lord bless thee with such a perfection of saving grace, as is possible to be had vpon earth; and with absolute perfection of glory in the world to come.  
Farewell, rude and impolished Tractate, Gods blessing be thy companion, that so thy issue may be according to my intent, viz. the aduancement of Gods glory, and saving of many souls. Amen.  
vive, vale. Si quid nouisti rectius istis,  
Candidus imperti: si non, his utere mecum.  
London, May the 7. Anno Domini, 1621. Thine in the common saviour, timothy jackson, The Lords unworthy Minister.   

A brief, AND plain, YET orthodoxal and methodical Exposition vpon Saint PAVLES second Epistle written to the THESSALONIANS.  
BEFORE we come to handle the Text, we will speak something by way of Preface, to make way for our better proceeding, and your better understanding. These persons to whom Paul writes, 
1. Parties, to whom he writes.  did inhabit Thessalonica, which was the Metropolis of Macedonia, once a very flourishing, and populous city, called at the first Thermae, but after called by Philip King of Macedon, Thessalonica, {αβγδ}, because he there conquered the Thessalonians. The same name Cassander( after he had very much beautified the city) confirmed unto it, because of Thessalonice his wife, who was King Philips daughter. The Author of this Epistle was GOD, as appears both by the dignity of things written in it, and the majesty of the style; as also by the consent of the Church in all ages. The writer of it was Paul; 
2. Writer.  as may appear by these Reasons: 

1. his name is prefixed:  
2. the style and phrase bewrays it to be his:  
3. the conclusion shows that it is his, and no counterfeit.   The occasion of writing this Epistle, 
3. Occasion of writing.  may be gathered out of the second and fourth Chapters of the former Epistle: For in the second Chapter, and 17th verse, Paul promised to come to them to perfect that which was lacking in their faith: And in the fourth Chapter, and 16th verse, he speaks of Christs second coming, and seems to reckon himself amongst those that then should live; vpon which words not rightly understood( for Paul did not mean that he should then be alive; but useth a Synecdoche of the species; we which live, that is, we men: the like speech see in 1 Cor. 15.51, 52.) did arise a false opinion, to wit, that Christ should come to iudgement, in that age, wherein Paul lived. Now when as occasion of going to them was taken away, he writes this second Epistle, partly to manifest that he did not contemn them, tho he came not according to promise; partly, to root out that false opinion, that was in them, touching the speedy coming of Christ; as also to admonish them, more diligently, to restrain idle persons, against whom he had sparing spoken in his former Epistle. The sum of the Epistle is this: In the first Chapter the Apostle comforts them against persecutions, which they suffered for the gospel: In the second, he admonisheth them not to harken to such, as said, that the coming of the Lord was at hand; whereupon he takes occasion to foretell Antichrists coming, which should precede it: In the third Chapter he exhorts to diuers Christian duties. The whole Epistle consists of three parts: 
sum of the Epistle.  a preface, vers. 1, 2: matter of the Epistle, from the third verse of the first Chapter to the sixteenth of the third: a conclusion, from the sixteenth verse to the end of the Chapter. Come we now to the Text.  

CHAP. 1.  

VERS. 1. Paul and Siluanus, and Timotheus unto the Church of the Thessalonians, in God our Father, and the Lord Iesus Christ.  
THis Chapter consists of four parts: 

First, A salutation, vers. 1, 2:  
Secondly, a congratulation, to the fift verse:  
Thirdly, a consolation against afflictions, to the 11. verse:  
Fourthly, a supplication, in the two last verses.    
1. Part, Salutation.  
In it note, 

1. the inscription:  
2. the greeting.   In the former, note, 

1. persons writing, who are described by their number, three; Names, Paul, Siluanus, timothy:  
2. persons written unto, viz.   the Church, described 

1. by her subject, people, the Thessalonians:  
2. form, in God, who is described by a title of relation, Father: and Christ: who is set forth by his name Iesus, and titles, Lord, Christ.    
2. Part, Greeting.  
In it note, 

1. matter, grace and peace:  
2. object, God and Christ.   Thus far for division, the sense followeth.  
Paul and Siluanus, 
Sense.  &c.] Paul in this salutation joins two to himself, viz. Siluanus, called Silas, Act. 17: Silas being his name, Siluanus his surname; him did Paul make his associate after the dissension betwixt him and Barnabas; and timothy, a man famous throughout the eastern Churches, to whom Paul writ two Epistles. To the Church of the Thessalonians] That is, to such Iewes as are called out of the estate of nature, into the estate of grace, and inhabit Thessalonica, the Mother City of Macedonia: Which is in God the father& in the Lord Iesus Christ:] 
Why said to be in God and Christ.  and that 

1. in respect of union by faith:  
2. in respect of communion, by the use of Gods ordinances:  
3. for distinction sake, to distinguish it from the Church of the wicked, Psal. 26.5. and of Satan, Reu. 2.2. Grace and Peace] some by grace, understand all good things in this life, and by peace, all good things in the life to come: others by grace, Gods special favour in Christ; and all spiritual blessings that proceed from it, as faith, election, vocation, &c.   and by peace, all temporal blessings, and outward prosperity: to this sense I incline. From God] as the fountain, who is our Father by creation, and adoption, and Christ as the Conduit pipe, by which all things are conveyed unto vs. Before we come to observations, wee will answer some few questions for the better understanding of the Text.  
Why doth Paul prefix his name in this Epistle, without any title of dignity, or office, one or both, since in other Epistles, he stiles himself, either Paul and Apostle, or Paul a Seruant of Christ; or else both, Paul a Seruant and an Apostle?  
Some impute this to his modesty, others to his prudency, and care to avoid scandal that might arise amongst novices, from show of arrogancy: others to this, because he was well known to the Thessalonians: others think that he names no title, because this Church was not so much pestered with false Apostles, as other Churches were, and therefore he needs not at this time to avow his Calling.  
Why doth he join Siluanus and timothy with him?  
They were his companions, when he preached in Macedonia. 2. Present when he wrote this Epistle. 3. Well known to the Thessalonians. 4. To the end that the Epistle being written by Paul, and approved by them, might be of greater force and authority.  
Was not Pauls authority sufficient to commend this Epistle to Gods Church?  
Yea, it was sufficient in itself, yet since that these two were much respected in Thessalonica, Paul, because of the Thessalonians weakness, joins them unto himself, that by this means he might procure more respect to his Doctrine.  
Why is Siluanus set before timothy?  
timothy was Pauls Secretary, and writ this Epistle, therefore for modesties sake he sets himself last. Come we now to observation.  
In that Paul adds no Epethite here, 
Doct. 1. It is lawful sometimes to stand vpon our titles.  as elsewhere he doth, we may learn, that when there is necessity, and it is expedient, wee may use our titles, and stand vpon our prerogatives; but when there is no need, but the using of them will rather give offence, wee must omit them: Paul being jealous over the Corinths, lest they should make more account of false Apostles, than of him, doth stand much vpon his prerogatives, 2 Cor. 11.5.22.23. in like manner( 1 Cor. 9.1.) Paul, seeing that the authority and fruit of his ministry was hazarded, insists largely in avowing of them: but there being no occasion to nominate them here, he passeth by them with silence: the like is required of all Ministers.  
In that Paul joins Siluanus& Timothy unto him, 
Doct. 2. lawful to use human helps to advantage the truth.  to procure more respect to his Doctrine, wee may note, that it is lawful to use human helps, for advantage of the truth: the Apostles spare not to allege testimonies of profane Poets to advantage the truth of God: Aratus, ye are the offpring of God, Act. 17.28. Menander, evil words corrupt good manners, 1. Cor. 15.33. Epimenides, The Cretians are liars, Tit: 1.12. Ministers may allege Fathers, and other writers, to the end that Gods truth may go more currant: Yet if they bee too plentiful in alleging of them, they may seem to savour of ostentation, and vain glory, and hinder edification.  
observe Pauls great humility: 
Doct. 3. Ministers must be humble.  Paul, an old man, an Apostle, a great scholar, a planter of many Churches, very gracious, yet he joins these two with him in writing this epistle( worthy persons I confess) yet far inferior unto him, in respect of age, learning, calling, grace, and gifts: the like president of humility he shows, Phil. 1.1. and 1. Thes. 1.1. His practise serves,  

1. For imitation and instruction, to teach such Ministers as are superiors either in respect of grace, age, place, gifts or degrees, not to contemn their inferiors, but to account of them as fellow-laborers; and to give them the right hand of fellowship, and not to reject them nor scorn their society.  
2. For redargution to reprove those Ministers, who having some superiority, either in respect of office in the Church, degrees in school, riches in the world, or such like outward prerogatives, do scorn their inferiors, and set light by them, tho perhaps more gracious then themselves are, more profitable labourers in the Church of God, and no whit inferior to them, in respect of learning both divine, and human.   
Paul is the same in practise, 
Doct. 4. Ministers must teach by life as well as by doctrine.  that he was in Doctrine in his epistle to the Phil. cap. 2.3. and to the Coloss. cap. 2. vers. 12. he taught humility, here we see him to practise it: by his example, Ministers must learn to be doers as well as sayers, and to change their words into works, they must be careful so to live, as they teach others to live: Is demum praedicat viua voice, qui vita& voice: He preacheth most powerfully, that preacheth by life as well as by Doctrine: a mans doctrine through Gods blessing shall be a great deal more powerful, if he live thereafter, and do not walk contrary to it: Nothing brings the word into more contempt, the Ministers into more disgrace, neither doth any thing more harden mens hearts then the bad life of vnsauory Ministers, therfore Paul doth not only admonish Timothy to take heed to his doctrine, 
motives to persuade Ministers to a holy life.  but also to himself; and that in the first place, 1. Tim. 4.16. And S. Peter in the 1. Epist. 5.3. wisheth Ministers to be patterns to their flock: it was Christs practise, he lived as he taught, Acts 1. 1. So that though many did accuse him, yet none could convince him of sin, John 8.46. Those Ministers that are the same in practise that they are in precept, shall be most esteemed of by those that are good, best spoken of by those that are bad. 2. Paules practise being answerable to his Doctrine, serves to reprove those that teach well, but live badly: too many there are, that are Saints in the pulpit, and worldlings out of it: Angels of light in the Church, but louers of darkness when they are out, the Lord amend them.  
In that these three accord in the writing this Epistle, 
Doct. 5. There must be an harmony amongst them in respect of Doctrine.  we may learn that there must be an harmony and consent betwixt the Doctors of the Church; They must be of one accord and one mind, Phil. 2.2. They must speak the same things, there must be no division among them, but they must be perfectly joined together in the same mind and iudgement: 1. Cor. 1.10. Paul wisheth that they that interrupt this harmony might be cut off, Gal. 5 12.  
1. dissension amongst people is a foul fault, and a great sin, much more amongst Ministers: 2. Such a consent and harmony, is a special remedy against Heresies and schisms: 3. If Ministers be of one mind, it makes the simplo sort to stand steadfast in the truth,& not to be in doubt what to embrace for truth, whereas diversity of opinions amongst Ministers, makes the simplo to say, they know not what religion to be of, nor what to embrace for truth; it is necessary therefore, that there be a consent amongst them, 
1 Pet. 3.8.  and that they all accord and be all of one mind, touching fundamental points of Religion.  
In that these words, which is in God, are added, 
Doct. 6. There are diuers Churches.  not only to note out that union that the godly haue with God by faith, and that communion that they haue with him by the use of his ordinances; but also for distinction sake, to distinguish it from all false Churches, we may learn that there are diuers kinds of Churches, 

1. a Church of wicked men:  
2. of Satan:  
3. of Christ.    
But how may a man know the true Church from all false ones?  
The proper, essential, inseparable, and infallible marks of the true Church which is in God, 
Notes of a true Church.  are, 1. The word of God truly preached, Psal. 147.19.20. Ephes. 2.20. joh. 10.27. joh. 8.31. Secondly, the sacraments duly administered according to the institution, Acts 2.42. As circumcision Gen. 17. and the paschal lamb Exod. 12. put a difference betwixt the Iewes and all other people, so baptism and the Lords Supper, betwixt the true and false Church: by these 2. notes the true Church may be infallibly known; 
Polanus Theses.  For, 

1. they are proper to it alone, and not common to it with the false:  
2. evident, being better known then the Church;  
3. inseparable, for they belong always to every true Church.    
To the Church of the Thessalonians] When Paul began to preach first here, 
Doct. 7. No opposition can hinder, where God will haue his Church.  there was great opposition, and very great tumults; yea, such tumults, that Paul was glad to fly to Berea, Acts 17.10. And the Saints that gave him entertainment, especially Iason, scarce found security in their own houses, yet it pleased the Lord, notwithstanding all opposition and tumults, even in this place to collect a Church to himself; by which wee learn, that look where God will haue a Church, there no opposition of men, nor devils, can hinder. What opposition was there in Ephesus, by Demetrius? 
1 Cor. 16.9.  Acts 19.23, 24, 25.& others, 1 Cor. 16.9. yet there was a most famous Church.  
1. Let this add courage to Ministers, that which God will haue them to do, they shall do, tho they haue never so many opposites: We may be bound, but Gods Word is not bound, 2 Tim. 2.9. the more we are opposed, the greater good let us expect, and more fruit of our labours: it is a sign that an effectual door is opened, if there be many aduersaries.  
2. Let wicked ones, though not for conscience sake, yet in policy, cease to withstand the gospel, since they rage in vain, 
Psal. 2.1.  and band themselves in vain against the Lord, against his truth and his Church: They fight against God, who will give them the foil, against his truth, which is great and shall prevail, and against his zion, 
Luke 16.18.  against which the gates of Hell shall not prevail.   

Vers. 2. Grace unto you, and peace, from God our Father, and the Lord Iesus Christ.  
IN this verse is the second part of the salutation, viz. the greeting, out of the which words wee may generally learn, 
Doct. 1. Duty of salutation is ancient and apostolical.  that the duty of salutation is ancient and apostolical: It was usual amongst the Grecians: The Philosophers wished prosperity, the Physicians health, the common people ioy, the Iewes wished peace, the Romans safety, the Apostles used it in their Epistles, and our saviour Christ himself did often use it, Mat. 28.9. Luk. 24.36. joh. 20.26.  
This must teach us not to bee austere in our carriage towards others, nor to refuse, 
motives unto it.  as some do( being more precize than wise) to perform this duty practised by Christ, by his Apostles, by Iewes and Gentiles, but carefully to practise the same, and that so much the rather, because it is an especial means to procure and preserve peace, and the omitting of it is very scandalous and offensive.  
In that the Apostle, 
Doct. 2. Gods grace& favour is espe●… ally to be desired.  when he would wish them the greatest good, doth wish them grace; wee may learn, that Gods grace and favour is especially to bee desired, and before all other things to be sought for: It is usual with the Apostles in their greetings, in the first place, to wish unto them that they writ unto grace, that is, Gods especial love and favour in Christ, as being the most excellent thing: which is to be sought for above, and before all other: this was that which david especially desired, Psal. 4.6. Psal. 119.77.  
1. A man can be no way more happy, than by being in Gods favour, Psal. 63.3. Psal. 80.19. 2. It is never worn out, as mans is, but continues for ever, 2 Chro. 20.7. Hos. 2.19. It may for mans sin be hide a while, in respect of feeling, but it can never be lost. 3. It produceth greater ioy and gladness of heart, than all outward blessings, tho had in abundance, Psal. 4.7. That which Salomon saith of the Kings favour, viz. that it is as a cloud of the latter rain, Prou. 16.15. and as a due vpon the grass, Prou. 19.12. may bee truly said of Gods favour, yea, in the light of Gods countenance is life itself. 4. It is the original of all graces and blessings that we haue, of our creation, election, vocation, justification, sanctification, preservation, and of every good work and inclination thereto. 5. The estate of those is most fearful, that live out of Gods favour, they lie open to Gods judgements, spiritual and temporal, and are subject to shane and confusion, in this world and the other. If ye bee in a fearful estate that are out of the Kings favour; much more ye that are out of Gods favour; and if the wrath of a King be terrible, as the roaring of a lion, much more the wrath of God.  
But how may a man get into Gods favour?  
By being in Christ: for by the mediation of Christ, a man hath acceptance with God, 
How to get into Gods favor.  and through his bloodshed is his reconciliation wrought, Col. 1.19, 20. 2. Labour to be thoroughly humbled, through the sight of our vileness, by reason of sin; for God gives grace to the humble, that is, sheweth favour.  
Here those are justly to bee reproved, who do earnestly seek for, and desire the favour of Kings and great men, which is very unconstant, but are very lazy in seeking for the favour of God, which is ever sure; what will wee not do to get and keep the favour of great men, will we not run even thorough fire and water, will we not often make shipwreck of our consciences, and hazard the eternal safety of our souls? yet how little will wee do, how small things will wee suffer, how small labour will we undergo, how little cost will we be at, to get and keep the neuer-changing favour of God?  
And peace] By peace is meant( as you haue already heard in the Exposition) all kind of earthly blessings, 
Doct. 3. We may pray for outward blessings, aswell as spiritual.  as bodily health, competent wealth, comfortable friends, good credit, &c. for these Paul prays, as well as for grace, so that it is lawful to crave earthly blessings at Gods hand, wee may pray for peace, as well as grace: Agur prayed for food convenient; our saviour Christ( Matth. 6.) teacheth us to ask our daily bread. Reason. These are as necessary for the upholding of our bodies, as spiritual graces for the upholding of our souls: 
Cautions to be obscrued in asking of them.  but wee must ask them in the second place, spiritual blessings must first bee begged, then temporal. 2. Conditionally, if the having of them stand with Gods will, after Thy will be done, wee are taught to ask Our daily bread.  
Grace and peace from God, &c.] Hence we may learn, 
Doct. 4. Both grace and peace are from God.  that both grace and peace, that is, spiritual and temporal blessings, are from God the Father through Christ, 1 Cor. 4.7. joh. 3.27. Iam. 1.17. 1 Tim. 6.17. 1 Pet. 5.10.  
So that, 

1. Wee must pray to God in Christ, for whatsoever we want, whether grace or peace.  
2. Bee thankful for whatsoever wee haue, whether grace or peace.  
3. use all that we haue to Gods glory.  
4. Bee proud of nothing, for wee haue nothing of our own, both grace and peace are from God and Christ; What hast thou, that thou hast not received?( saith Paul) and if thou hast received it, why dost thou boast.    
From God] Only God must be prayed unto, 
Doct. 5. God onely to bee prayed unto.  Psal. 50. 15. Matth. 6 9.  
1. Prayer is a special part of Gods glory, which he will not give to another, Isa. 42.8. 2. God alone knows our wants. 3. And he onely is able to supply them. 4. Wee haue no warrant, neither by precept, nor example, to pray either to Saints or Angels, but onely to God, neither haue wee any promise to bee heard, 
No prayer to Saints nor Angels.  if we pray to any but God. 5. He alone is to be prayed unto, whom we can call Father in Christ, that is onely God. 
Reasons why.  It is in vain to pray unto Saints departed, for they are ignorant of our estates, Eccles. 9.5. Isa. 63.16. job 14.25. Besides, they want power to help: Wee must not pray to Angels, Since 

1. Wee haue no command to do it.  
2. No promise to bee heard, if we do it.  
3. The angel would not bee adored, Apoc. 22.  
4. They are our se●… ants, Hebr. 1.14.   Therefore wee must not make them our Gods: This serves to reprove them, that lift up either hand or heart to any other, than to God in heaven.  
From Christ] In that the Apostle prays to him, 
Doct. 6. Christ is true God.  as well as to the Father, we may conclude, that he is true God, Scripture doth affirm this to bee true, joh. 1.1. And Christ himself requires to be believed in, joh. 14.1. which he would not haue done, if he had not been God, since God only is to be believed in. Many testimonies might here bee heaped up, but I will not spend time in alleging places to prove that which is manifest enough to any that is not wilfully blind: onely let us make some use, and so shut up the Salutation.  
1. Though Christ be God, as well as the Father, yet there is but one God, Ephes. 4.5, 6.  
How can it be, that three should be called God, and there be only One?  
Very well, by reason of the indiuisiblenesse of essence, great is this mystery of godliness, whereinto we are not to dive.  
2. arianism is here refuted, which denies the Godhead of Christ.  
3. Since Christ is God, prayers are due to him. The matter of the Epistle followeth.   

Vers. 3. We are bound to thank God always for you, brethren, as it is meet, because that your saith groweth exceedingly, and the charity of every one of you all towards each other aboundeth:  
4. So that we ourselves glory in you in the Churches of God, for your patience and faith in all your persecutions and tribulations that ye endure.  
having spoken of the Salutation, 
Analysis.  we come now to the Congratulation: In which we are to note, 

First, the reasons why they give thanks; and they are three: the 

1. is taken from necessity, it being a due debt:  
2. from humanity, since they were brethren:  
3. from honesty, it being a thing fit and meet.    
Secondly, note the object, God.  
Thirdly, their constancy, in performing this duty always.  
Fourthly, parties for whom, viz. the Thessalonians.  
Fiftly, the matter and cause of their thanksgiving, viz. their increase in grace; which is amplified by Pauls relating of it to other Churches, that they might imitate and follow their example.   Let us see the sense. We are bound in duty, continually to praise God, 
Sense.  the author of this increase,( since you are our Brethren in Christ, and since that it is meet to praise God for his mercies,) for your growth in faith, and abounding in mutual charintie; the growth and abundance whereof is such, that we do glory in you: that is, do speak of you, not in an ambitious manner, but to provoke others, by your example, to growth in grace, and do relate your patience, and faith, in all your persecutions and tribulations: by persecutions, are meant dangers and troubles, that did betid the whole Church: by tribulations, such troubles as befell private persons. Come we to Doctrines.  
thanksgiving is a debt that we owe to God for his benefits, 
Doct. 1. thanksgiving is a due debt.  and must always pay: for 

1. God commands it, 1 Thess. 5.18. Psal. 30.4.  
2. it is good, seemly, and pleasant, Psal. 147.1.  
3. God takes special notice of unthankful persons, Luk. 17.17, 18; yea, if they be unthankful to man, Gen. 40.23: much more will he take notice, if they be unthankful to himself.   Now we must not onely be thankful for his favours bestowed vpon ourselves; but also for his favours bestowed vpon others; especially, if they be spiritual, Luk. 15.10. Gal. 1.24. 1 Thess. 1.2. since they are our brethren, and fellow-members; and since that good and benefit, may arise and accrue unto us by Gods blessings vpon others. By this we learn, that we must be far from repining and grudging at Gods blessings vpon others: a fault wherewith too many are tainted.  
Because your faith &c.] In the former Epistle he makes faith and love, simply considered, the matter of praise; but here he makes the increase of both, the cause of thanksgiving: so that it is evident, that after the writing of the former Epistle, these Thessalonians did wonderfully grow in grace; 
We must grow in grace.  so must we do, imitating their example, 2 Pet. 3.18. we must go on from faith to faith, Rom. 1.17. we must perfect our holinesse in the fear of the Lord, 2 Cor. 7.1. Thyatira is commended for it, Reu. 2.19.  
Growth in grace, for number, and measure, is a sign of our election, 2 Pet. 1.5, 6, 7. 2. In via virtutis qui non proficit, deficit; he that goes not forward in grace, doth go backward. 3. It is a sign that grace is true and not counterfeit, when it admits an increase. 4. If our talents be not increased, we shall be condemned. 5. The more grace that we haue vpon earth, the more glory we shall haue in heaven. Now to the end that we may the better grow in grace, 
That we may thus do, the hindrances of growth in grace are to be removed.  there are 

1. some hindrances to be removed:  
2. some means to be used.   The hindrances of the growth of grace which are to be removed, are these: First, an opinion that we haue grace enough already, revel. 3.17. Hosea 12.19. To remove this hindrance we must know, 

1. that they that haue this opinion of themselves, are the barrenest of all others, as is evident in the Laodiceans:  
2. if we had much more than we haue, yet we come far short of that which God exacts.    
The second hindrance, is, an opinion that a little will serve the turn. To remove this let, we must consider: 

1. that if a little would serve the turn, then God would not require much, nor so often exhort us to grow in grace, nor urge us to it by force of so many Reasons as he doth:  
2. Let us know, that if we will so run as we may obtain, and so fight as we may be more than conquerors, that it is not a little grace that will serve our turns.    
The third hindrance, is, the example of others: some think that, quod exemplo fit, jure fit; therefore, because men see the most stand at a stay, they will do so too. To remove this block, we must know, that it is dangerous to follow examples, unless they could not err; 
Exod. 23.2.  and therefore we are forbidden to follow the multitude, Exod. 23.2.  
A fourth hindrance is the scoffs and taunts of wicked men, jer. 20.8. To remove this, let us know, 

1. that whosoever will be good, must look for scoffs& taunts: thus it hath been, and thus it shall be to the end:  
2. their scoffs cannot hurt us:  
3. a wicked mans tongue is like to a fools dagger, soon drawn, and that without a just cause:  
4. a time will come, when they shall mourn for having such in derision.    
A fift hindrance, is wrongs offered, especially by Christians, and such as profess Religion: porphyry being beaten by certain Christians, did in a kind of fury and madness( not bridling his anger) forsake religion. To help this, we must know, 

1. that good Christians may slide and err, and by reason of their infirmities do wrong, and offer injury; but it is not they, but sin in them:  
2. many are Christians in show onely, but not in dead and truth: now if such hypocrites offer wrong to sincere professors, this must not let us from growing in grace and goodness:  
3. our estate is happy, if we suffer wrong for a good cause.    
The sixth hindrance, is recidiuation; this wonderfully hinders the growth of grace. Now to prevent this, we must take heed of whatsoever may be a means to draw us again to any sin; and we must especially be watchful over our hearts, and senses, which being like to wanton maides, if they wander abroad, they will be deflowered with Dinah: It is good therefore to follow S. Bernards counsel, ieiunet auris à fabulis,& rumoribus, oculus à curiosis aspectibus.  
A seventh hindrance, is too much worldly-mindedness, and carefulness for things of this life: To prevent this, we must beware, that we grow not too far in love with the world, and that our hearts be not surcharged with immoderate cares for earthly things.  
The eight let is bad company: To help this, we must avoyde the company of wicked ones, and company with such as fear God, Psal. 119.115.  

And the means to be used, if we will grow in grace.  The means to be used, if we will grow in grace, are these: 

1. earnest prayer unto God for it:  
2. a constant exercise of Christian duties; for the use of talents, brings an increase:  
3. conversing with those that are good; for their good examples will cause a Christian emulation, and we shall profit much by their godly exhortations:  
4. the use of Gods ordinances, as hearing, reading, meditating, conferring, if we will not quench the spirit, we must be swift to hear, and not despise prophesying.   Let us now make some further use of this point.  
1. In that these Thessalonians did grow, and we following their example, must grow in grace, it appears that there is no perfection of grace in any in this life: Grace is imperfect in the best of Gods children: they haue onely the seeds of all graces, and first fruits of the Spirit, but not the perfection of any grace; their faith is joined with doubting; their zeal mixed with coldness; knowledge with ignorance; the fear of God with the fear of man; love with hatred and malice: now the reason is, because no man is capable of absolute perfection in this life.  
2. This doctrine serves to reprove those, that are so far from labouring to grow in grace, that they will not take so much pains, as to get the seed of grace sown in their hearts: they are so far from being careful to wax better and better, that they will not use means to be good; as tho to be good were to be abominable and reproachful.  
3. But most of all are they to be reproved, who are so far from going forward, that they go backward, and wax worse and worse, growing weaker in faith, colder in zeal, and more careless in performance of holy duties each day than other: right Demasses, forsaking religion, and embracing the present world: right Ephesians, forsaking their first love. The estate of such is most fearful, it had been better for them never to haue known the way of truth, than after they haue known it to turn from the holy commandement: God will haue somewhat to say against such one day, revel. 2.4.  
In that Paul thanks God for this increase, 
Doct. 3. As grace, so the increase of it is from God.  we may note, that as grace itself, so the increase of it is from God; therefore the Apostle Iude prays to God, for the multiplication of mercy, peace and love, vers. 2. So that we must haue recourse to God by prayer, as for grace, so for the increase of it.  
again, 
Doct. 4. Christian love must be mutual.  we may learn that Christian love must be mutual, and universal, every member must love the whole Church, and the whole Church must love every particular member of the same: the Colossians are commended for bearing a love to all the Saints: And Paul thanks God in the behalf of these Thessalonians, because that the charity of every one of them all towards each other abounded.  
So that we ourselves] From this practise of theirs, we may learn, 
Doct. 5. We may speak of those good things that are in ourselves and others.  that we may lawfully speak of those good things that we hear, or see to be in others: S. Paul related in all the Churches where he came, those graces that were in the Thessalonians: the same Apostle writing to timothy, did relate the great kindnesses, that one Onesiphorus shewed unto him, when he was a prisoner at Rome, 2 Tim. 1.16, 17. The Reason is, because others may be provoked, by their example, to imitate those virtues, that they hear to be commended in others: but whilst we relate any good thing in others, 
With this caution.  we must do it so, as God may haue all the glory.  
In all your tribulations] Gods Church and children are subject to persecutions and afflictions, 
Doctr. 6. Church subject to troubles.  2 Tim. 3.12. Psal. 34.19. 1 Thess. 2.14, 15. Caedi Christianorum proprium est, saith Athanasius. The Reason of the Doctrine, is, because this is the way to heaven, Act. 14.22. so that we must neither think worse of ourselves nor others, because of afflictions, since they argue that we are sons, and not bastards, and since they are the lot of the righteous.  
To conclude this congratulation in a word, 
Doct. 7& 8. Faith must be attended with patience, or else it will not hold out.  we may briefly note two points more in it: 

1. That faith without patience cannot endure nor hold out in affliction; it is a prop unto our faith in the midst of our fiery trials: these Thessalonians could never haue held out in all their afflictions, unless their faith had been accompanied with patience, vpon which, being weak, and beginning to faint, it might lean, as a weak man vpon a crutch; no more can any other Christian: therefore saith the Apostle, that we haue need of patience, Heb. 10.36.  
2. Whereas Paul both in the former Epistle, and also in this, doth inculcate these virtues of faith, patience, and love; we may note, 
christianity consists principally in faith, love, and patience.  that true christianity doth principally consist in these  
3. things, viz. Faith in God, love to man, and Patience to endure afflictions: for these therefore we must carefully labour.   Thus far of the Congratulation. Come we now to the consolation, 
Zanchius in locum.  which is set down in the 5, 6, 7, 8, 9, and 10 verses.   

Vers. 5. Which is a manifest token of the righteous iudgement of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer:  
6. Seeing it is a righteous thing with God to recompense tribulation to them that trouble you. &c.  
THe Apostle having in the former verse made mention of their persecutions, and afflictions, which they did endure with faith and patience, doth in these verses( which we may fitly term a store-house of true comfort) use diuers arguments to comfort them: The principal argument that he useth to comfort them withall is taken from the event of their affliction, and it is set down by way of Antithesis: for he opposeth these two things; viz. the reward that should accrue unto those that were afflicted, and the punishment that should light on those that did afflict them. The argument may thus be framed: The Lord will recompense tribulation to those that trouble you, and to you that are troubled, rest: ergo, you must comfort yourselves in your afflictions, and bear them joyfully, constantly, and patiently. In the words we may observe, 

1. that there shall be a general, and that a just iudgement:  
2. the ends of it, 

1. in respect of the wicked, punishment of condemnation, vers. 6, 8, 9:  
2. of the godly, salvation and glory, vers. 7.10.     Let us come to the more particular handling of the words: In the fift verse the Apostle useth 3. reasons to comfort the Thess. in their afflictions: 

1. Because they were a manifest sign of a future iudgment, in which their aduersaries should be pumished for their tyranny:  
2. By them they are made fit for heaven, because that whilst they are tried in the furnace of affliction, the dross of corruption is consumed and wasted, and the graces of Gods spirit are tried:  
3. Its no small matter that they did suffer for, but a matter of very great weight& moment, even Gods kingdom.   Come wee to observations.  
here hence we may gather, 
Doct. 1. There shal be a iudgment. Reasons why.  that there shalbe a general iudgement, in which God will condemn the wicked, and acquit the innocent; Dan. 7.9.10.2. Cor. 5.10. Psal. 1.5. Rom. 2.16. Heb. 9.27. ind 14.15.  
1. God hath decreed it, whose council shall stand, Isa. 46.10. 2. the present tribulation of the righteous, is a manifest demonstration( {αβγδ}) of a righteous iudgement that is to come, as may be plainly gathered out of the text: both his mercy and iustice requires it: his iustice that he may Sontes damnare, punish the guilty, his mercy, that he may innocents praemijs ornare, reward the guiltless:  
But when shall it be?  
The time is not known to any man, no not to the son of man, as man, Mark. 13.32. Only God knows this, who hath put times and seasons in his own power. Acts 1.7.  
But why would God haue the time unknown?  

1. To exercise our faith and patience, and that wee might show that we would beleeue God, and persevere in the expectation of his promise; albeit we know not the time of our deliverance:  
2. To bridle our curiosity.  
3. To keep us from security, and to teach us that we must be ready every moment, because we know not when the Lord will come; Tempus incertum semper paratum vult animum.   
3. But why doth God defer the iudgement so long?  

1. To exercise faith, patience, hope, and prayer, in the godly:  
2. That the number of the elect may be accomplished:  
3. That he might grant to all a time& space to repent in, that so impenitent sinners might be without excuse.   
But who shalbe the judge?  
Christ if we respect the act of judging, or publishing and executing of iudgement: the whole Trinity in respect of consent, and the Church in respect of approbation, Luk. 22.30.  
But Christ came to save, and not to judge, nor condemn the world. John 12.47. and 3.17.  
These places are meant of his first coming, but not of his latter.  
But who shall be judged?  
All persons good and bad, of what sex, age, nation, or calling soever, Iude 14. To give iudgement against all men, that is, vpon all men, the iudgment of condemnation to the wicked, of absolution vpon the godly.  
Where shall this iudgement be?  
In the air, 1. Thes. 4.17.  
1. The consideration of this last iudgment may serve to comfort the godly in all their afflictions and troubles, for then Christ who is the just judge, will inflict eternal plagues vpon their persecutors, and mercifully endow them with eternal and heavenly glory.  
2. The consideration hereof, must move us to repent of all our ungodly deeds, and to live holily, Acts 17.31. Eccles. 12.12.13. that so wee may be able to stand up in iudgement.  
3. We must be far from judging of others, Rom. 14.10.1 Cor. 4.5. But when doth a man judge others? 

1. When if a man do well, wee say he doth evil.  
2. If when he doth evil, we make it worse.  
3. If we take a doubtful matter in the worst sense.  
4. If wee judge finally of his estate, because he doth not altogether accord with us touching matters indifferent.    
4. We must watch, and that so much the rather because the time of his coming is uncertain: Mat. 24.42.  
5. We must judge ourselves, that so we may not be judged of the Lord: 

1. Cor. 11.31. Which we do, 1. if we examine ourselves concerning our sins:  
2. confess them to God:  
3. condemn ourselves for them:  
4. pled pardon and cry to God for forgiveness.    
6. The consideration of this day, must make us endeavour to keep a good conscience, as Paul did, Acts 24.15, 16.  
7. It must stir us up, to fear and glorify God: run. 14.7. And surely, if any thing will move us to fear and glorify God: the consideration of this day will make us do it.  
8. The consideration of this Doctrine may serve to confirm our faith, touching the coming of Christ, to judge both quick and dead.  
9. Lastly, this Doctrine serves to confute such, who because of the long delay of Christs coming, do mock and scoff, as tho there should never bee such a day: of such S. Peter makes mention, 2 Pet. 3.3, 4, 5. &c. such Atheists haue always swarmed, and always will: but Lord increase our faith.  
Which is a manifest token, 
Doct. 2. Our afflictions prove the certainty of the iudgement to come.  &c.] Hence we may gather, that the afflictions of the godly, are a manifest token of the last iudgement: This appeareth plainly out of this Text; for after he had spoken of their enduring persecutions and afflictions, then he addeth, Which is a manifest token of the just iudgement of God.  
1. See that afflictions come not by chance and fortune, but by the most wise will of God, and his disposing providence. 2. Wee must not murmur, nor grudge, nor carry ourselves impatiently in our afflictions, but rather rejoice exceedingly, I am. 1.2. since they are to us manifest tokens of the iudgement to come, in which rest shall be recompensed to us that are troubled; and to them that vex us, trouble.  
The last iudgement shall be a just iudgement: 
Doct. 3. The last iudgement shall be a just one.  there shall bee no respect of persons, but the world shall bee judged in righteousness by Christ, Acts 13.31. Rom. 2.2. Rom. 5.6. God will render to every man according to his works, whether they be good or bad, 2 Cor. 5.10. he will recompense tribulation to them that vex his Church, and rest to those that are troubled.  
The consideration of which point, as it may minister comfort to the godly, whose persons being justified by faith, and works done in faith, are both pleasing to God: so it may terrify the wicked, since both their persons and best actions are an abomination to the Lord, Prou. 15.8. It may also teach Magistrates, who are Gods Vice-Gerents, to execute righteous iudgment, since they judge not for man, but for the Lord, and since that God is with them in the matter of iudgment, 2 Chron. 19.6.  
That ye may bee counted worthy] learn wee hence, 
Doct. 4. Afflictions fit us for heaven, tho they do not merit it.  that tho our afflictions do not deserve heaven, nor merit it for us, Rom. 8.18. yet by them wee are fitted for heaven, the dross of our corruption being purged away in the fiery furnace of affliction, therefore saith david, Before I was afflicted, I went astray, but now I haue kept thy word, Psal. 119.67. And again, It is good for me to be afflicted, that I might learn to keep thy statutes, vers. 71. That saying of the Apostle, 2 Cor. 4.17. is to be taken in this sense: for afflictions are the way by which wee must go to heaven, Acts 14.22. not the cause of our coming to heaven. having spoken of the day of iudgement, wee are now to speak of the ends of it, which respect both good and bad: and they are set down, 1. generally, in the 6. and 7. verses; then more particularly, in the 8, 9, and 10 verses. In the words we may observe, 
Analysis.  

1. The ends themselves:  
2. Reason why, Its just with God:  
3. The time, when Christ shall be revealed: which is amplified, 

1. by the manner, in flaming fire:  
2. companions, Angels, which are described by the adjunct of power.     We will handle the verses in order, as they lye in the Text, and first show the meaning, and then the use.  
There must needs be a just iudgement, since it is just with God to recompense tribulation to such as trouble his children, 
Sense.  and to them that are troubled, rest, that is, freedom from all misery, and enjoyment of all felicity, and that for ever, with me and all other believers.  
Why saith the Apostle, Its just with God?  
To put a difference betwixt Gods iudgement and mans: For first the world iudgeth those that forsake their Countreyes religion, and embrace christianity, to be worthy of death, and that those that persevere therein, deserve praise and reward; but God iudgeth otherwise. Secondly, the world is either ignorant and knows not what is just; or if it know what is just, yet it doth not always do accordingly, but often that which is unjust: but God, as he cannot be deceived, but knows what is just; so he always iudges accordingly.  
But when shall this be?  
When the Lord Iesus shall be revealed from heaven( whither he ascended, and where he sits) the Angels that are mighty in power being his companions, in flaming fire: the meaning is, that he shall come in fire, and execute vengeance vpon sinners with it; but especially vpon men affectedly ignorant, and such as will not obey the gospel of Christ,( which hath Christ for the author, Heb. 1.1. and principal object, joh. 5.39.) Who] That is, which sinners shall be punished with everlasting destruction. From the presence of God] Here is the cause of their destruction, and facility of it, they shall not be able to endure his presence, 
Zanchius in locum.  but shall melt before him, as wax before the fire. And his glorious power] Here is the cause of the eternity of this destruction, viz. his glorious power, which being eternal, shall punish them eternally: It may be called a glorious power, because by it he purchaseth glory to his name.  
But when shall the wicked be punished thus?  
even then, when Christ shall come to be glorified in his Saints, &c. In this verse the second and chiefest end of Christs coming to iudgement is more amply set down than before, viz. the glorifying of his Saints. In the words we may 

1. observe, who shall glorify, Christ:  
2. whom, believers; whether their faith be strong, or weak, so it be true:  
3. with what glory, 
Philip. 3.24.  with the same that he is glorified withall, the same in kind, tho not in degree: eadem specie, tho not quantitate; Theodor. in locum:  
4. note what will follow, he shall be admired:  
5. for what cause, not for works sake, but for faith, for they believed the Apostles testimony:  
6. the time, in that day, when he shall come to be glorified, that is, to glorify them, as Philip. 3.20. and to be glorified by them, as Chrysostome expounds it, {αβγδ}, id est, {αβγδ}, and to be admired:   Here is the sequel of glorifying his Saints; he shall cause them to be admired, and they shall admire him; since he shall be wonderful to behold, in respect of his majesty, power, glory, and noble troops of powerful Angels, and glorified Saints.  
Before we come to observations, we will answer two questions.  
1. What fire it is that Christ shall come in, and punish the wicked withall?  
True natural fire, such as was created at the first, as may appear by the words of S. Peter, 2 Pet. 3.6, 7. where he opposeth it to water that drowned the whole world. From this place it may be concluded, that as the old world was drowned with true and natural water; so this world shall be consumed with true and natural fire, So Augustine expounds the place, lib. 20. de civit. Dei, cap. 18. with him accord Caluin, Zanchie, Rollocke, and others.  
Is it just with God to punish them with everlasting destruction, that vexed the godly onely for a time?  
Yea, for he doth not so much eye the action, which is but for a time, as 

1. the object offended, viz, the eternal majesty of God:  
2. the will of the offender, quae in aeternum extenditur,& aliquo modo infinita est: he that doth afflict the godly, would do it for ever, if he could live for ever.   Come we now to observations.  
In that the Apostle saith, 
Doctr. 1. God will revenge the wrongs of his seruants tho man do not.  it is just with God &c. We may learn, that tho man do not; yet God will reuenge the wrongs and injuries, that are done unto his children; vengeance is his, he will repay, those shall not go scotfree that trouble his children. He revenged the wrongs that the egyptians did to the Israelites, that Iezable did to Naboth,& that wrong that Haman offered the Iewes. The Lord at one time or other met with those that troubled and vexed his seruant david.  
This must teach us, that we must defer our cause to God, as David did, Psal. 43.1. and take heed of private reuenge, since this is to rob God of his right,& to do contrary to his command, 2. Hence the godly may haue comfort if they consider, that tho man do not, yet God will reuenge the wrongs done unto them by the wicked.  
And to you that are troubled, rest] note wee hence that tho the godly haue many troubles here; 
Doct. 2. Rest remaineth, for the Godly.  yet there remaineth a rest for them: Heb. 4.9. Apoc. 14.13. into this rest all of us must study to enter Heb. 4.11. to that end we must get faith, and be careful to persevere therein: for want of faith and of perseverance therein will prevent our entrance into this heavenly rest, 
Doct. 3. The Saints haue fellowship in glory.  whereof our Apostle here speaks. with us] as the Saints haue a fellowship in suffering 1. Pet. 5.9. so shall they haue in glory: As they suffer together with Christ so shall they reign together, and be glorified together with him: 2. Tim. 2.12. Rom. 8.17.  
Neither can it be otherwise for the iustice of God requires that those that are copartners in suffering, should also be copartners in glory.  
When Christ shall be revealed from heaven] This phrase intimates, 
Doct. 4. No real presence of Christ on earth.  that Christ is hidden from us in respect of his corporal presence, the airy and starry heauens, being as it were vailes drawn betwixt our sight and him: The Doctrine that hence ariseth is plain, viz. That Christ in respect of his humanity is locally in heaven and there shal be till the day of iudgement at which time he shall be revealed Philip. 3.21. Col. 3.1.4. Act. 3.27. This truth hath been long since taught by the ancient Fathers of the Church: Per id quod Deus est, est ubique, per id quod homo, in certo loco est, viz. Coelo: saith S. Augustine. videte ascendentem, credite in absentem, sperate venientem, said tamen per misericordiam occultam etiam sentite praesentem, saith the same Father, on the 46. psalm, again Ibat per id quod homo erat, manebat per id quod Deus erat, ibat per id quod uno loco erat manebat per id quod ubique erat: Aug. in jo. tract. 78. And else where he saith, Dominus noster absentauit se corpore ab omni ecclesia, et ascendit in Coelum. Christus non potuit versari cum apostles in carne, postquam ascendit ad patrem, saith cyril. Non est homo qui est vbicunque dvo aut trees in eius nomine fuerint congregati, neque homo nobiscum est omnibus diebus, vsque ad consummationem saeculi, neque congregatis vbique fideli{us} homo est praesens said virtus diuina quae erat in homine, saith Origen. again, Pontifex noster non vtique in terra quaerendus est, said in coelo, saith the same Author vpon Leuiticus. Manet verbum incarnatum,& recedet, manet diuinitate, recedet corpore, saith gregory. I will conclude with those sweet words of Fulgentius: Secundum humanitatem suam localiter erat in terra; secundum diuinitatem,& coelum implevit& terram: vera humanitas Christi localis est, vera divinitas semper immensa est: Caro Christi absque dubitatione localis est, divinitas tamen eius semper vbique est: permansit in Christo immensa divinitas, suscepta est ab eo localis humanitas; quomodo ascendit in coelum, nisi quia localis& verus homo est; quomodo adest fidelibus, nisi quia idem immensus& verus Deus: vnus idēque Christus secundum humanam substantiam aberat coelo, cùum esset in terra,& dereliquit terram, cum ascendit in coelum.  
This doctrine overthrows the doctrine of the Papists, touching the ubiquity of Christ as man: A position contrary to Scriptures, Fathers, diuers Articles of our faith; yea, and to reason itself. For being a finite body, it cannot be every where; being a natural body it must needs be local: Tolle spacia corporibus, et nusquam erunt, si nusquam, tum non erunt: But some may object that place, Mat. 28.20. Ans. that place is meant of his godhead. But heaven is every where, Christ is in heaven, Ergo, every where. Ans. heaven is not every where, for then it should be in hell, which to affirm were absurd and impious: Gods presence and power is every where, but not his glorious court, viz: the third heaven whose builder and maker is God.  

Why called mighty Angels.  With his mighty Angels, or Angels of his might.] So called because God doth declare and manifest his might in them,& by them: In them, 1. because he hath made them to excel in strength, Psal. 103.20. Secondly, By them, in that he doth mighty works by them, by one angel he slay 185000. in the camp of Assyria in one night, 2 Reg. 19.35. And 70000. Israelites in three dayes, 2. Sam. 24.15, 16, 17. Now in that Christ shall come attended with the Angels of his might, and in flaming fire; wee may learn that his second coming shall be glorious in itself, comfortable to his members, who shall be glorified with him, and terrible to his enemies, vpon whom he will execute vengeance with flaming fire. Hence it is that the godly desire his coming, but the wicked fear it, and wish it might not be at all.  
On them that know him not] All those that are ignorant of God and his will, 
Doct. 6. Ignorant persons shall bee damned.  shall be punished eternally, joh. 3.19. Rom. 2.12. As ignorance deprived the Israelites of rest in the earthly Canaan, Psal. 95.10, 11. so will it do us of rest in the heavenly Canaan: For ignorance of God and his will is a mother-sinne, it makes the life of man to abound and flow with a sea of offences against God and his word.  
Shall all ignorant persons be punished alike?  
No, those that are wilfully ignorant, having the means of knowledge, shall be more severely punished, than such as are simply ignorant, and are ignorant for want of means.  
1. Let not us be children in understanding; but let us labour for some measure of knowledge of God, of Christ, and of his will; 
joh. 5.39. joh. 17.3.  since this is the way to life eternal, whereas ignorance is the ready way to damnation.  
2. Ignorant people are here confuted, who think that their ignorance will excuse them: alas, they are greatly deceived, their ignorance will not stand for payment in that day, it may excuse them à tanto, but not à toto: ignorant persons shall not haue so many stripes, as those that know their masters will, and do it not; but yet they shall haue many stripes. Their darkness of ignorance shall bring them into utter darkness, and tho there were no other matter against them, yet their ignorance shall bee sufficient to condemn them.  
And them that obey not, &c.] Christ Iesus will execute vengeance on all those that will not obey the gospel: They that know Gods will, and do it not, 
Doctr. 6. Vengeance shall be executed vpon the disobedient.  shall be punished, Luke 12.47. Rom. 2.8, 9. Gal. 3.10. As Saul, by disobeying Gods word, lost the kingdom of Israel, 1 Sam. 15. So shall we, by disobedience, lose the kingdom of heaven; for, Not every one that saith Lord, Lord, and so makes an outward profession, shall enter into heaven, but he that doth the will of God in heaven, Mat. 7.21. Disobedience to Gods word, is an odious sin in Gods sight, 1 Sam. 15.23. A sin that shall be cursed in this life with many curses, Deut. 28. and with everlasting destruction in the world to come. Let us therefore no longer harden our hearts, but whilst it is called to day, let us willingly obey Gods word, taught by his Ministers, that so we may live for ever.  
With everlasting destruction] The punishment of the wicked shall be eternal, 
Doct. 8. The torments of the wicked shall be endless.  Mark. 9.43, 44, 45, 46. Mat. 25.41. Reu. 14.10, 11. Iude 7. Ad institiam Dei pertinet, vt nunquam careant supplicio, qui career noluerunt peccato, saith gregory: Gods iustice requires, that they should never want punishment, that would never( if they could live ever) cease sinning. 

1. Hereby is refuted the error of Photius and Origen, who taught that the punishment of the wicked should haue an end, and that after( for some yeeres) they were purged with fire, they should( together with the devils) enter into heaven.  
2. Let this Doctrine teach us, to break off our sins by repentance, and labour to be such in holy conversation, and godliness, so that being found of him in peace without spot and blameless, wee may bee accepted of him, and so escape the eternal iudgement of condemnation.    
When he shall come to be glorified in his Saints, 
Doct. 9. believers only are true Saints.  and admired in all that beleeue] viz. in Christ: and beleeue the gospel of Christ. Out of these words wee may learn, who are true Saints, viz. those that haue faith to beleeue in Christ, and to beleeue the testimony of Christ: therefore Saints and faithful Ones, are carried as things indifferent with our Apostle, Col. 1.2. Ephes. 1.1. Philip. 1.1. To all the Saints in Christ, that is, which are engrafted into him by faith, and haue him to dwell in their hearts by faith. Ephes. 3.17. The reason of this Doctrine is this; 
Reason taken from the effects of faith.  True faith doth 

1. justify a man, Rom. 5.1.  
2. It purifieth the heart, Acts 15.9.  
3. It begets a profession of holinesse, believing with the heart, and confessing with the mouth go together, Rom. 10.10.  
4. It causeth a holy conversation.  
5. By it we receive forgiveness of sins, Acts 26.18.   Now such as are justified, sanctified, profess holinesse, live holily and haue their sins pardonned, such God holds as Saints, notwithstanding all their infirmities.  
1. Hence we see the vanity of the Papists, in transferring and appropriating this name of Saints to those whom the Pope hath put in his calendar,& to whom he hath adiudged divine honors, holidays, invocations, candles, Churches, &c. such Saints were not heard of in Pauls time. A man may be in hell that hath all such things performed about him: Saints are either triumphant or militant; triumphant, who now walk by sight enjoying the presence of God, of Angels, and of the spirits of Saints departed, who haue now rest from all their labours of their militant conditions: Militant are they who walk by faith, in holy profession and conversation, holding Christ their head, by whose power apprehended by faith, they are kept to salvation.  
2. This doctrine may strengthen us against temptations from our imperfections, if we haue true faith the Lord doth reckon of us and hold us as Saints, notwithstanding our manifold imperfections; he that by faith hath put on the son of righteousness, is more clear and bright than if he were arrayed with the beams of the sun. again, tho we haue sins too many, yet the better part giveth the name: corn fields haue many weeds, yet we call them not fields of weeds, but corn fields: so the faithful haue much corruption and little grace, yet they are called Saints, and so accounted of by God.  
3. Since it is faith that makes a Saint, we must all of us labour for a lively faith, that so we may be Saints in Gods account, to that end, let us be swift to hear Gods word; for faith comes by hearing, Rom. 10.14. and pray for it: 1. joh. 5.14.15.  
4. If wee will know whether wee bee true Saints, let us try, whether we haue true faith or no, for its faith in Christ that makes true Saints: 
signs of a true faith.  the signs of it are these that follow& such like, 

1. an universal obedience to all Gods commandements, Gal. 5.6.  
2. love to all the Saints, Eph. 1.15. Col. 1.4.  
3. It breaks through all objections, doubts, reasonings of flesh and blood, and all impediments whatsoever, that lye in the way to hinder obedience: by faith Noah built an ark: Abraham offered his onely son, there faith broken through whatsoever might let their obedience.  
4. If we live by faith altogether, 2. Cor. 5.7. Gal. 2.20. which wee do, if using onely lawful means, wee depend vpon God for the issue.  
5. It limitteth not Gods hand, but is content to undergo all trials greater or less, longer or shorter.  
6. A grief for sin by past, together with a loathing of it, and a purpose never to commit it more, if God give strength.    
Our testimony] viz. In regard of dispensation: note hence that the gospel is a testimony of Christ, 
Doct. 10. The gospel a testimony of Christ.  joh. 5.39. Acts 1.1. 1. Cor. 1.6. So that if wee will grow in the knowledge of Christ( as Peter exhorts, 2. Pet. 3.18.) we must attend reading, hearing, and meditating of the Scriptures.   

Vers. 11. Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power:  
12. That the name of our Lord Iesus Christ may be glorified in you, and ye in him, according to the grace of our God, and the Lord Iesus Christ.  
having spoken of the consolation, wee come now to the last part of this Chapter, viz. the Apostles prayer for the Thessalonians; in it note, 

1. the things, for which he prays, viz. heavenly glory, 
Analysis.  with the means conducing thereunto, vers. 11.  
2. The ends, which are two; the one nearer, viz. that Christ may be glorified in us, and by us in this world; the other more remote, viz. our glorification in heaven, in and by Christ, which is amplified by the cause, to wit, Gods mere grace and favour, not any merits of ours, this is in the 12. vers.  
3. Their constant performance of this duty, we pray always, saith the Apostle.   Let us see the meaning. Wherefore] that is, that you may bee made partakers of this glory, 
Sense.  we pray for you constantly, that our God] that is, God whom wee are assured to bee ours, would make you worthy of this calling] that is, of heavenly glory, unto which you are called( by a metonymy of the adjunct) by fulfilling all the good pleasure of his goodness, and effecting whatsoever he hath decreed, touching your salvation, and perfecting by his power, your faith, which is Gods work in you, that so Christ may be glorified in& by you, and you in& with him,& that according to Gods free grace and favour, and not for any of your merits. Come we now to doctrines. 
Doct. 1. Prayer is one special step to heavenly glory   
From the Coherence, we may learn, that prayer is one special means, by which wee must come to heavenly glory: therefore Paul having in the former verse spoken of that heavenly glory, wherewith the Saints should bee invested at the last iudgement, doth presently betake himself to prayer; and that for this cause, that God would make them worthy of that heavenly glory, to which they were effectually called. The truth of this doctrine is confirmed by those words, Ro. 10.14. Act. 2.21. whosoever calleth vpon the name of the Lord, shall bee saved: By prayer, we obtain the beginnings, growth, continuance and perfection of all graces necessary to salvation: by it we obtain strength to withstand Satans temptations, the worlds allurements, the enticements of sin, and persuasions of our own corrupt nature. It must bee our care therefore daily to perform this holy duty, and to keep a constant and settled course therein, 
1 Thes. 5.17  as Paul exhorts; since this is one special step, by which wee must ascend into heaven.  
Wee pray] Ministers must help their people with their prayers, 
Doct. 2. Ministers must pray for their people.  they must offer incense as well as teach, Deut. 33.10. As the high Priest bore the Israelites on his breast, Exod. 28.29. so must all Ministers bear their people in their breasts, Philip. 1.7. our saviour Christ prayed for his Disciples, joh. 17.20. Paul had a special care, as wee may see in the beginning of his Epistles, to remember with constancy the Churches, that he had planted, in his prayers. All Christians must help each other with their prayers; much more Ministers their people. 2. If Ministers be not the Lords daily remembrancers in their peoples behalf, they should sin grievously, 1. Sam. 12.23. 3. Their prayers may avert Gods judgements, Psalm. 106.23. procure Gods blessings, and the continuance of them, and be a means of safety and protection: Elias is called the chariot and horse-men of Israel, 2. Reg. 2.12. Ministers are Parents, and therefore must be often wishing well to their children: how many wishes will natural parents haue about their natural children? In a word, a Ministers people are either comforts, or else such as are yet in their blood and vnregenerated: if they be yet in their natural estate and vnconuerted, they are in a damnable case, being the children of wrath: and therefore they haue need to be prayed for, that God would pull them out of the power of darkness, and translate them into the kingdom of his dear son, that they might so be saved. If they bee converted, they also stand in need of their prayers, that their faith fail not, since the devill will bee busy to bring them back, who are taken out of his power: Wherefore, oh ye Watch-men, which are set vpon the walls of jerusalem, be ye the Lords Remembrancers in Sions behalf, keep not silence, hold not your peace, neither night nor day. Isa. 62.6.  
always] Wee must not imagine, that Paul prayed continually, and did nothing else; for he preached, laboured with his hands, studied, &c. but the meaning is, that he and his Associates kept a settled and constant course in praying. From hence wee may learn two points. 

1. That Christians must haue set times for prayer every day.  
2. Such times as are set and appoynted for prayer, must be kept constantly.    
1. point.  
Christians must haue set times of prayer every day: 
Doct. 3. Christians must haue set times of prayer.  Luke 18.1. this is implied in the Fourth petition, where this day is expressed, to show, that the next day wee must pray again, and every day say this day; this david exhorts unto, Psal. 96.2. and promiseth to do, Psal. 145.2. and there is great reason for it: For, 

1. We daily stand in need of new blessings, and to haue the old continued: Ergo, for these we must daily pray.  
2. The graces of Gods Spirit are subject every day to decay: Ergo, Wee must daily pray for the increase of them.  
3. We are every day subject to the assaults of our spiritual enemies, and to many dangers of soul and body, now prayer is the most principal means to keep us safe.    
But how often of a day must wee pray, and at what times?  
Twice at least: david prayed seven times, Psal. 119.164. And Daniel three times, 
How often wee must pray of a day.  Dan. 6.10. and that at morning and evening: we must make it, Seram noctis,& clauem diei: A key to open the day, and a lock to shut up the night, 
Psal. 141.2.  Psal. 141.2. Psa. 92.2. Psal. 55.17. this was prefigured by that continual burnt-offering, which was offered up every day, morning& evening; Exodus 29.38, 39. And long since concluded by a council: Singulis diebus qui amplius nonpotest, saltem duabus vicibus oret, mane scilicet et vesperi. Concilium Constant. 6. cap. 7.  
This serves to reprove those, that neglect this duty of calling vpon the name of God, and either never pray, but on sundays, or other set daies at Church, or if at home, yet very seldom,& vpon some great occasion, as if some be sick, or they fear some great iudgement, or want some great blessing. Too many such there are; the Lord in mercy amend them, and give them grace, more diligently to perform this so holy and necessary a duty.  
2. point.  
Such times as we set and appoint for our daily prayers, 
Doct. 4. Our set times must bee constantly kept.  must bee constantly kept: Daniel kept a constant course in praying three times a day, Dan. 6.10. he prayed three times a day, as aforetime, which phrase intimates a constant course. Nullo die intermittantur certa tempora orandi, saith S. Augustine. The reasons are these, 

1. The devill takes advantage by our once omitting of prayer, and moves us to omit it again and again, and so by degrees brings us to an utter dis-vse of it;  
2. If men but once omit their settled course in praying, they shall find the next time they come to pray, a more than usual dulness thereto, which is partly through Gods just iudgement, who thus punisheth their neglect of this duty, partly through a mans own natural indisposition thereto: and partly through the malice and subtlety of Satan, who seeketh to divert men clean from their settled course in prayer.    
By that, which hath been spoken, wee see, that as we must be careful to set ourselves fit times to pray in, so having set them, we must be careful to keep them: we must neither suffer matters of pleasure, sport, nor gain, to interrupt this course: if wee haue any extraordinary occasions, let us rise up a little sooner, and sit up somewhat later, and so lose somewhat of our sleep, rather than omit this holy exercise, 
Get assurance that God is ours.  which tends so much to Gods glory, and avails for our profit, both in soul and body.  
Our God] We must labour to be settled and assured in our consciences, that God is our God: this assurance was in Paul and his Associates, and in Iude vers. 4. This assurance is the foundation and ground of all true comfort in this life, and of glory and happiness in the world to come. 2. It is the ground of all obedience, therefore the preface of the moral Law, layeth this, and no other ground of obedience, I am the Lord thy God. And the Prophet david exhorting to obedience, 
How man may get this assurance.  Psal. 95.7. useth this as a reason, For he is the Lord our God.  
But how may a man be assured, that God is his God?  
If he be in Christ, for God is in Christ, reconciling the world unto him, 2 Cor. 5.19. so that if wee bee in Christ, we are reconciled to God by his death, and are at one with him, and he with vs.  
But how may a man know, whether he be in Christ, or no? 
Who are in Christ.   
If any man be in Christ, he is a new creature, 2 Cor. 5.17. new, in respect of the inward disposition of his heart, being sanctified by Gods Spirit, and in respect of the conversation of his life, for he walks not after the flesh, but after the Spirit, Rom. 8.1.  
Would make you worthy] We are not worthy of ourselves of heavenly glory; 
Doct. 6. We of our selves are not worthy of heaven, Christ makes us so.  it is God that must make us so, 2 Cor. 5.5. therfore Paul, Coloss. 1.12. thanks God for making him and the Colossians meet for the kingdom of God.  
But how doth God make us meet for this kingdom, and worthy of it?  
1. By predestinating us before all times: 2. by calling us effectually in his good time: 
How Christ makes us meet for heaven.  3. by justifying us in Christ: 4. by sanctifying us by his Spirit: for such as are predestinated, called, justified, and( which issueth thence) sanctified, shall most certainly be glorified, Rom. 8.30. Since we are not worthy of heaven, it will hence follow, that we cannot merit it: life eternal is Gods free gift, and no reward of our merits, Rom. 6.23.  
And fulfil all the good pleasure &c.] Here we may gather, 
Doct. 7. Gods decree extends to the means as well as to the end.  that Gods decree extends to the means, as well as to the end: God will fulfil all the good pleasure of his goodness on them, that he will make worthy of heavenly glory; those that he will glorify, must be predestinated, called, justified, and sanctified; so that if we will come to heaven, we must go that way, and use those means, that God hath appointed thereunto, and not damnably reject the use of good means, and refer all to God, as too many do, and therefore shane not to say; if God haue decreed to save me, he will save me, howsoever I live, whatsoever I do: Such wicked wretches must know, that God hath decreed the means, that leads unto the end, as well as the end itself; and they must remember, that tho God made us without us, yet he will not save us without us: if we look to be saved, we must look to the means, that God hath appointed to bring us to salvation, and use them diligently and constionably.  
And the work of faith with power] Hence note that it is the effectual working of Gods mighty power, 
The effectual working of Gods power bringeth us to beleeue.  that brings us to beleeue, Eph. 1.19. Col. 2.12. joh. 6.29.  
The uses of this Doctrine are these: 

1. To teach us that beleeue, to seek unto God, and earnestly to desire him, that as he hath brought us to beleeue by his mighty power; so he would finish the work of our faith by the same power.  
2. To show unto us, how greatly they are deceived, who make God by his grace to convert us, so that he leaveth it in our own power, whether we will come to him by faith, or no: As if God did set his grace forth, as Chapmen do wears, which the customer may choose, whether he will buy or no: but who can resist in that, which Gods almighty power is put forth to work? could his power be resisted, it were not almighty.  
3. They deceive themselves, that think they haue faith, and yet never felt the power of God to work in them; tho it be no less a power that must work faith, than that which raised Christ from the dead: such haue a vain presumption, they haue no true faith.    
That the name of our Lord &c.] We will briefly observe two points of doctrine out of this verse: The 

1. is, that one chief end of our prayers must be, that Christ may be glorified in us, and we in him.  
2. Gods free grace, and not any merits of man, is the cause of that glory, wherewith the members of Christ shall be invested, at the day of iudgement.    
Thus much of this Chapter. The second followeth.    

THE SECOND CHAPTER.  

VERS. 1, 2, 3.1. Now we beseech you, brethren, by the coming of our Lord Iesus Christ, and by our gathering together unto him,  
2. That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter, as from us, as that the day of Christ is at hand.  
3. Let no man deceive you by any means, for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition.  

Parts of the Chapter, two.  IN this Chapter is continued the matter of the Epistle, and it consists of two parts: 

1. doctrinal, in which the Apostle warns them, that they be not seduced by false doctrine, as tho the day of judgement were at hand: And he teacheth that before Christs coming to iudgement, there shall be a great apostasy, and the discovery of Antichrist: whose qualities, adjuncts, kingdom, subiects, acts, and ruin he describeth. Furthermore, he sheweth, what shall be the estate of the Church in the last times: this part begins at the first verse, and lasts to the 13. The second part is consolatory, wherein the Apostle comforts them against the fear of seduction and apostasy, and withall he doth exhort them to persevere in the apostolical doctrine, from the 13 verse to the end of the Chapter. Let us come to the words: In the first and second verses of this Chapter, and in the beginning of the third, the Apostle wisheth them to take heed, that they were not seduced by false doctrine. In the words we may observe, 1. the Admonition, Be not soon shaken in mind, or troubled:  
2. the manner how it is uttered, 

1. with lenity, we beseech you, brethren:  
2. gravity and severity; for he adiures them by the coming of Christ, and their gathering to him:    
3. the means whereby false Teachers sought to pervert them; which are first particularly set down; and they are three in number, 

1. spirit.  
2. word.  
3. letter:   and afterward generally name, let no man deceive you by any means, that so the Thessalonians might take more heed:  
4. his reciting of the Doctrine, whereof they must take heed; and therein his laying down of the contrary opinion, to which they must stick, viz. that the day of Christ is not at hand.   Thus far for division of the words: Let us now see the sense of them.  
Now since there are many impostors, and seducers, 
Sense.  which seek to divert you from the truth, and to persuade you that the day of iudgement is at hand, I and my companions, do beseech you as brethren, whereas by our authority( especially I that am an Apostle) we might command you: And that our words may be of more force with you, we do also adjure you, by his coming, that is, by that faith and hope that you haue of his coming, and that comfort that you mean to reap by it: And by your gathering together, here is not meant that spiritual coniunction that the faithful haue with Christ: They being incorporate into him by faith; but that gathering, which shall be in the day of iudgement, when the son of man, Shall sand his Angels with a great sound of a trumpet, 
Mat. 24.31.  to gather together the elect from the four winds, from one end of heaven to the other. Thus chrysostom, Theodoret, Primasius, Reuterus, and others expound this place. That you be not soon shaken from your mind;( {αβγδ}) a Metaphor taken from the Sea, which is tossed too& fro, with storms and tempests. Now the Apostle means such a mind, as is rightly informed by the word, and truly enlightened by faith: The meaning is, since your minds are established in the truth, and the belief of the gospel, see that you be not carried away with any wind of false doctrine, especially see that you yield not presently; for then your sin, and shane is the greater: Or troubled]( {αβγδ}) the greek word signifies, terror arising, by reason of such as raise uproars and tumults,& is metaphorically applied to the Thessalonians, who were terrified with the Doctrine of the false Apostles, who taught, that the day of iudgement was at hand. Neither by spirit] that is, false revelations fathered vpon the Spirit of God. Nor by word] that is, words that they shall preach, tho they haue a show of wisdom, and be very eloquent. Beware( saith Paul) least any man spoil you thorough philosophy, and vain deceit &c. Col. 2.8. Nor by Letter] these words may haue a double sense: for the meaning may be this, by any counterfeit letter, made by them, and fathered vpon us; or, Secondly by letter, that is, by my former letter, which I wrote unto you, in which are these words, For this we say unto you &c. 1. Thes. 4.15. vpon which words( being wrong wrested and not rightly understood) they ground this there Doctrine. As that the day of Christ is at hand,] that is, as tho the day of Christs coming to iudgement were at hand, and should be such a year, such a month, such a week, such a day.  
here seems a contradiction betwixt the Apostles; For Paul saith, that we must not beleeue them that say, that the day of Christ is nigh at hand. Whereas james saith, That the coming of the Lord draweth near, Iam. 5.8. And Peter saith, That the end of all things is at hand. 1. Pet. 4.7.  
1. That which they say is true, in respect of God, to whom a thousand yeares is but as one day, Psal. 90.4. 2. Pet. 3.8. Secondly Pauls meaning is not, that they thought that it was near, but that they prescribed a certain time, when he would come: they would presume to set down, theyeere, month, week, yea, and the very day of his coming: 
Rollocus.  Verbum hoc instandi quousquesunt illi, non tantum innuit,& significat, tempus quod in propinquo est; verum etiam tempus aliquod definitum, et certum, vt diem, horam, mensem, annum, saeculum. Saith a most learned and worthy man vpon this place.  
But was not this doctrine of theirs, touching the coming of Christ being at hand, a tolerable error, whereby they might be stirred up to greater care and watchfulness?  
No, for God will haue just things done justly, and no truth can be well builded vpon falsehood. Besides this, a subtle practise of Satan appeareth in it; that when they had long looked for the day, and saw no alteration of things, nor other appearance of it, they might fall into a flat unbelief, that no such thing should come to pass, as those did of whom Peter speaks, 2. Pet. 3.3.4. Let no man deceive you by any means, this I say once again, warning you, because there are many deceivers, many means to deceive, and you subject to be deceived. Doct. follows.  
Ministers must use both lenity and severity, 
Doct. 1. Ministers must use both lenity and severity in teaching.  in their preaching; thus doth Paul, for he doth lovingly beseech them, there is lenity, and adjure them by Christ, there is apostolical gravity and severity: this he requires of his scholar Timothy, 2. Tim. 4.2. and there is great reason for it.  
Lenitas enim si sola sit, nimis obtusa est, seueritas etiam, si sola sit, nimis acuta est, magisque destruit quam aedificat: That is, Lenity not mixed with severity is dull and without efficacy, severity without lenity, is too sharp and will destroy rather then edify.  
So that these two must not be severed in our preaching; for if they be, our preaching will be in word only and not in power, it will sound in the ear, and not pierce the heart: a Minister like that kind samaritan, must use both wine& oil, if he will cure the wounds of a soul-sick sinner.  
In that Paul doth adjure them, 
Luk. 10.34.  by Christs second coming, 
Doct. 2. Christs coming to iudgement, and our gathering to him, are both most certain.  and their gathering to him, we may learn, that Christs coming to iudgment, and our gathering to him, are things most certain, and that wee must make great account of, for obtestations to confirm truth, are not made but by things that are certain, precious, and of great account amongst men.  
soon shaken] Hence we may gather that men are easily deceived, 
Doct. 3. We are easily seduced.  seduced, and perverted from the truth, Gal. 1.6.& 3.1.  
Which must teach us, constantly to persevere in the gospel, 
Doct. 4. Satan and his complices use many means to seduce vs.  and not to listen to every spirit, 1. joh. 4.1.  
Neither by spirit nor by word &c.] observe hence that Satan and his instruments use many means, to pervert, and seduce men from the truth, Eph. 4.14. There are three ways and means rehearsed in this verse, as 

1. feigned revelations fathered vpon the holy Ghost:  
2. probable and plausible speeches of men, who go about to deceive by philosophy, and enticing words of mans wisdom:  
3. Counterfeit writings fathered vpon the Apostles, and apostolical men( as the gospel of Saint Thomas, the gospel of Saint Bartholomew:) Therefore saith that ancient father, Manichaei legunt scripture as apocryphas, nescio a quibus sutoribus fabularum sub nomine Apostolorum scriptas, Aug. contra Faust. lib. 22. cap. 80. The Manichees red hidden Scriptures, written I know not by what cobblers under the name of the Apostles: or( if we take the words in the other sense) they do use the word wrested and not rightly understood.    
Nor by word] If we understand these words as spoken of the former Epistle, as tho they had reference to that speech of the Apostle, recorded in 1. Thess. 4.15. we may learn this lesson.  
Ignorant and wicked persons do abuse the Scriptures, 
Doctr. 5. Ignorant and wicked persons do wrest the Scriptures contrary to their true meaning.  and understand them contrary to the true meaning of the Holy Ghost, 2 Pet. 3.16. Whereas Christ spake, joh. 2.19, 20. of the Temple of his body, they understood him, as tho he had spoken of the material Temple. The Papists abuse that place, Matth. 16.18. for there is not meant Peters person( since Christ is the onely rock, vpon which the Church is built, 1 Cor. 3.11) but his faithful confession: supper hanc petram aedificabo Ecclesiam meam, id est, supper fidem& confessionem, saith Chrysostome, hom. 55. in Math. And S. Augustine saith, homil. 13. de verbis Domini, supper hanc petram quam confessus es, &c. that is, vpon this rock, which thou hast confessed; vpon this rock, which thou hast known, saying, thou art Christ, the son of the living God, will I build my Church: that is, I will build my Church vpon myself, which am the son of the living God. Nicodemus understood Christ as speaking of a bodily birth, joh. 3.3. whereas he spake of the renewing of the soul of man, and so of a spiritual birth.  
As that the day of Christ was at hand] We must not beleeue them, that will set down the age, year, month, week, day, or hour, when Christ will come to iudgement: for this is an erroneous doctrine, which doth turn from the faith, and cause great trouble in the mindes of men. No man knows( no, not the son of God, as man) the age, year, month, week, day, or hour, when Christ will come to iudgement.  
Let no man deceive you by any means] Out of these 
Doct. 6.& 7. Some men and means are of more efficacy to seduce than others.  words we may learn two Doctrines: 

1. That we cannot be often enough warned of false Teachers, and their several means to seduce, he warned them in the former verse, and now again in this.  
2. Some men& means are of more efficacy to seduce& deceive than others; some are more easily seduced by Papists, others by Brownists, others by Anabaptists, some by anabaptistical revelations, others by sophistical terms, others by feigned writings, others by the word wrong wrested and misunderstood: well therefore are these words added, See that no man deceive you by any means.   Let us take heed of Idolatrous Papists, of profane Separatists, of dreaming Anabaptists: let us take heed that we be not deluded by feigned visions, by sophistical terms, which haue a show of truth& wisdom, by spurious writings falsely fathered vpon the Apostles and apostolical men: nor lastly, by the Scripture misalledged, or misinterpreted. Let no man deceive us by any means.   

Vers. 3. Let no man deceive you by any means, for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition.  
4. Who opposeth and exalteth himself above all that is called God, or that is worshipped: so that he as God, sitteth in the Temple of God, showing himself that he is God.  
5. Remember ye not, that when I was yet with you, I  told you these things?  

division of the Text.  THe Apostle in the precedent words warned the Thessalonians not to beleeue them that taught that Christs coming was at hand: Now to the end that his admonition might more prevail, he proves by two arguments the falsehood of that doctrine. 

The first is, because there must be a general apostasy and defection. 2. Antichrist must first be revealed; who is described unto us by certain epethites, ver. 3.  
Secondly, by his acts and rule, vers. 4.  
Thirdly, by the beginning& ending of his kingdom, vers. 6, 7, 8.  
Fourthly, by the weapons and means, by which he maintains, and vnderprops his kingdom, vers. 9, 10.  
Fiftly, by his subiects, vers. 10.  
sixthly, by their destruction, vers. 11, 12. Let us come to the words.    
For that day shall not come] Here is the first argument that Paul useth: it may thus be framed: There must be a general apostasy before that day come, ergo, it is not at hand.  
For that day shall not come] These words are fitly added, and rightly supplied, 
Sense.  as may plainly appear by the coherence. Except there come a falling away first] Here is meant a twofold apostasy: 

1. political, viz. the falling away of many kingdoms from the roman Emperor to the Pope.  
2. ecclesiastical, viz. a falling away from the faith of Christ: of this our saviour Christ foretold, Luk. 18.8. and S. Paul, 1 Tim. 4.1.   This is the apostasy, which is especially meant here: yet Primasius, Aretius, Reuterus, and others( from whom I do not dissent) include both. Now both these apostasies prophesied by Paul, are come to pass: For many fell long since from the Emperor to the Pope, so that he is but a titular Emperor. again, many fell from the faith of Christ to errors and heresies: For Mahomet turned away the eastern Churches, which were planted by the Apostles, not onely from the faith of Christ; but also from his name and profession: And the Pope of Rome seduced the western Churches, tho not from the name, and external profession of Christ; yet from the true faith of Christ. 
Doctr. 1. Gods word shall always be found true.   
Hence learn we these Doctrines following. Let us here take notice of the truth of Gods word, and learn that whatsoever prophecies are therein contained, shall in their due time be accomplished. If we take a scrutiny of sacred records, we shall find this to be true, that whatsoever God foretold, did come to pass in the appointed time; and we shall still see, that God did always fulfil with his hand, that which he spake with his mouth. Which must teach us to beleeue Gods word, and not to doubt of the accomplishment of those prophecies, which are not yet made good; for as others, so they in the fullness of time shall be fulfilled. As also it must teach us to be followers of God as dear children, and to the uttermost of our powers to do that which we speak, to make good that which we promise: as God is his words-master, so must we be, if we can.  
The Church of God, 
Doctr. 2. The Church whilst it is militant, may err.  whilst it is militant, may err. For the Apostle foretells a general apostasy, and shows that many shall fall away from the faith and doctrine of Christ: he speaks indefinitely, and not of some one or few persons. That the Church may err, it is manifest by these reasons: 

1. every member of the Church may err, both in doctrine and manners, since men are but in part sanctified, and in part illuminated, ergo, the Church which consists of them.  
2. That which may befall one or two particular Churches, may likewise befall all, all being in one and the same condition: but this may befall one or two particular Churches, to fail in doctrine and manners. For example, the Church of Ephesus did forsake her first love, Reu. 2.4. and the Church of Galatia was removed to another gospel, Gal. 1.6. Now that which befell these two particular Churches, may befall twenty, an hundred, yea all.  
3. Experience shows this to be true, in that general councils haue erred: In the second synod of Ephesus, they did not onely err shamefully in doctrine, but they also came to blows; insomuch as flavianus Bishop of Constantinople was there spurned to death. The seventh council, called by the Papists, the second of Nice, which was gathered together under Irene, allowed as well of Images, as of the worshipping of them. The first council of Nice would, with common consent, haue forbidden marriage to Bishops and Ministers, but that Paphnutius did better inform them out of the Scriptures. In the third council at Carthage, certain apocryphal books, as the books of sirach, toby, and Maccabees, were numbered in the Canon, and yet were excluded by the council of Laodicea.  
4. Onely the Church triumphant is free from sin and error.    

Cautions, when the Church doth not err, and how it doth not err.  But here that wee bee not mistaken, some cautions are to be inserted, as, 

1. That the true Church doth not err, so long as it hears and follows the voice of the true Shepherd Christ.  
2. It errs not universally, that is, in all the articles of faith.  
3. It errs not finally: for if any of the Elect do err at any time, they are recalled in Gods good time.  
4. It errs not fundamentally, it always keeps the foundation.  
5. All the Church doth not err, tho some of the members may err, for the light of the truth is preserved in the mindes of some, who defend the true Doctrine against heretics, and do propagate it to posterity, 
1 Tim. 3.15.  and therefore it is called the pillar and ground of truth.    
Hereby the Papists are refuted, that teach, that the Church Militant cannot err. object. John 16.13. Answ. The promise is directed to the Apostles, who with their apostolical authority had this privilege granted unto them, that in teaching and penning the gospel, they could not err: and therefore the council at jerusalem concludes thus, It seems good to us, and to the Holy Ghost, Acts 15.28. But admit the promise be further extended, even to the whole Church, it must bee understood with a limitation, viz. That God will give his Spirit, to led them into all truth necessariam,& sufficientem singulis ad salutem, that is, which is necessary and sufficient for their salvation. Thus far of the first argument. The second follows; it may bee thus framed: Antichrist must first be revealed: Ergo, The day of Christs coming is not at hand. Come wee to the words.  

Antichrists epithets.  And that man of sin be revealed, the son of perdition] Here are his two epithets, 

1. Man of sin: Antichrist shall bee a man for nature and shape, but a beast in respect of his manners and behaviour; 
Sense.  a man of sin, so termed, 1. Because he is given to sin, as Ahab, who sold himself to commit wickedness.  
2. He is Author& fautor peccati, an glister and favourer of sin: plurimum peccabit, 
Piscator.  & ad peccandum coget; he shall sin himself, and enforce others to sin.   Be revealed] That is come to the height of his rule and tyranny: the Apostle useth this word, Quia iamtum Diabolus, defectionem hanc moliebatur clàm, The devill did then seek to effect this apostasy secretly, and( as it were) in a stealing manner. Be revealed] By his works, and by Gods word, which shall manifest his falshoods. The second epithet: Son of perdition] These words may bee taken, either actively, or passively: passively, for one appoynted to destruction: actively, for one that should bee the destruction of many, by reason of his wicked example, and blasphemous doctrine: {αβγδ}  
For the better and fuller understanding of this Text, some questions are to be answered: The first is, Why this prophecy was published?  
1. To root out that erroneous opinion, which was fixed in the hearts of many, 
Why this prophecy ouching Antichrist was published.  viz. that Christ should come shortly,& that they should shortly enjoy eternal felicity,& to show them that they must fight a combat, before they wear a crown. 2. To take away a double scandal, which might arise in the mindes of men, when they did behold Antichrists kingdom: For first, they might suspect the Doctrine of the gospel, when they saw a general apostasy, and that the Doctrine of Christ was contemned, rejected, and banished, and that Antichrist did rage against such as did embrace and profess it. 2. They might bee offended with the tyranny of Antichrist, if they had not been foretold the same: Telapraeuisa minus feriunt. 3. To terrify Antichrist and his Adherents; and that they might know, that they are appoynted to destruction, and damnation.  
Whether is here meant one certain person or more?  
Here is not meant any one person, 
Arsw.  but a certain succession of persons in one kingdom, 
No one person is here meant.  or tyrannicall government. 1. The Apostle saith, there must bee a general apostasy, which cannot bee of one man, nor within so little a time as the age of one man. 
proving that here is meant a succession of persons in one kingdom.  Who will beleeue, that the visible Church can bee seduced from the truth in a few yeeres? All the Kings of the earth did not presently commit fornication with the Whore, neither were all the Inhabitants of the earth, at once, made drunk with the wine of her fornications. The Apostle saith, vers. 7. that in his time, the mystery of iniquity did already work: and vers. 8. he shows, that Antichrist should bee destroyed at Christs coming: so that one person is not here meant, but a succession of persons in one government. This S John confirms, 1 joh. 4.3. And this( saith he) is the spirit of Antichrist, whereof you haue heard, that it should come, and now already is in the world. Fuit igitur tum,& futurus er at magis posterioribus temporibus,& erit adbuc in fine mundi, saith a worthy divine vpon that place. The Apostle speaks of a multitude of wicked men that should accord together in lies, vers. 10. S. Augustine approves this opinion, Lib. 20. De civit. Dei. cap. 19. Nonnulli vniuersum quodammodo corpus eius, id est, adeum pertinentem hominum multitudinem simul cum ipso suo principe, hac loco intelligi Antichristum volunt. And Origen saith, Generaliter est vnus Antichristus, species autem eius multae sunt, Tract. 20. in Mat.  
But the Apostle useth the singular number, and speaks of one certain person, vers. 3. The man of sin. And vers. 8. That wicked one shall be revealed; besides, in both places the article o is used.  
This reason is weak: for the article doth not always note out a certain person, but is often put indefinitely: And because indefinite propositions are almost equivalent with universal, they signify all the kind, as may appear by these examples, joh. 2.25. And he needed not, that any man should testify, {αβγδ}, of any man, here all mankind is meant. And 2 Tim. 3. vt sit perfectus, {αβγδ}, here is no particular man meant, but all Ministers. again, the singular number doth not evince this: for Daniel and John, when they do speak of Empires, do speak in the singular number, as of one beast, yet they mean the whole kingdom of Chaldeans, Persians, Romans, and Grecians.  
If the Apostle speak of many persons that should succeed one another, or of a kingdom, Who are these persons? What kingdom is this?  
Some would haue the Turkes kingdom to be here meant, and him to be Antichrist; but this cannot be: for he must sit in the Temple of God, which the turk doth not: 
Aretius.  Daemon igitur iste in Turcico regno non est quaerendus, saith the Popes kingdom: And that the Pope is here meant, we shall hereafter plainly see, by S. Pauls description of Antichrist: For it is he that opposeth himself against God, and under the name of a Christian( which the turk doth not) opposeth Christs kingdom, and sets up an opposite regiment in the Church of God.   

Vers. 4. Who opposeth and exalteth himself above all that is called God, or that is worshipped: so that he as God, sitteth in the Temple of God, showing himself that he is God.  
having spoken of Antichrists epithets, we come now to his Acts and Rule; whereby the great pride of this Romish beast is manifested. 
Antichrists acts are three.  

1. He opposeth himself against God.  
2. Exalts himself above all that is called God, and worshipped.  
3. He, as God, sitteth in the Temple of God, showing himself to bee God.    

The first Act.  The first Act of Antichrist is, that he opposeth himself against God] the greek is {αβγδ}, one that opposeth himself against God; therefore he is called Antichrist. 
How Antichrist opposeth himself against God in doctrine.  Now he opposeth himself against God both in doctrine, and life. Touching the first point, he opposeth God in doctrine: as may plainly appear by these particulars.  

1. God commands that he alone be worshipped with divine worship: Antichrist and his adherents, maintain worshipping of Saints and Angels.  
2. God teacheth, that he will not be worshipped after the precepts of men, nor with will-worship, but according to the rule of his word: Popery is full of will-worship and human traditions.  
3. Christ teacheth, that the Scriptures are perfect, and contain in them all things needful to salvation, 1 Tim. 3.16. Antichrist denies it, and saith, That they are obscure and imperfect, so that many things are to be added, for supplement and illustration.  
4. God teacheth us, that Christ alone is our Mediator and Priest, who by his oblation once offered hath redeemed vs. The Pope erecteth many Intercessors, by whose mediation wee must haue access unto God; as 

1. the Virgin Mary, as appeareth by these words: Cum nulla spes sit altera, nisi tu virgo puerpera, patris parens& silia, cvi nos reconcilia.  
2. The Saints departed, as may appear( to omit their books) by the posies in this and other Church-windowes.    
5. God teacheth, that we are saved by grace onely; Antichrist saith, by merits.  
6. God teacheth, that wee are justified by faith; Antichrist saith, by works.  
7. God teacheth, that we must be fully assured of the remission of our sins, and of life everlasting: Antichrist saith, that wee must always doubt, and calls such an assurance, a rash presumption.  
8. God teacheth us, that none in this life can fulfil the Law; Antichrist saith, we may, yea and go further than doing our duty, or else where should he haue those works of supererogation, of which they so much brag, and falsely prattle?  
9. God in his word commands all to drink of the Cup; the Pope forbids it the Lay-people.  
10. God grants the use of all meats, and marriage to all men; Antichrist( I mean the Pope) forbids certain meats for certain times, and forbids Priests to marry.   

The second point. And in life.  Antichrist is opposite to Christ in respect of his life: for Christ is holy and without sin; Antichrist( that is the Pope) is the man of sin. Histories do show that many of the Popes haue been notoriously wicked; some haue been Atheists, one called the gospel a fable of Christ; another called in question the immortality of the soul,& eternal life; another called in question the Godhead: Some haue been Magicians, silvester the second, Benedict the eight, Alexander the sixth, John the twentieth, and twenty one, &c. who for the obtaining of the popedom( as Histories record) gave themselves to the divell in practise of witchcraft, that by the working of wonders they might rise from one step of honor to another; until they had seated themselves in the chair of Papacy: Platina de vita pontiff. in vita Silu. 2. Balaeus in acta Roman. pontiff. lib. 5. & lib. 6. Some haue been adulterers; John the 13. was taken in adultery, and slain by the adulteresses husband: Benedict the ninth, gregory the seventh, Clement the fifth and seventh, Sextus the fourth, Innocentius the eighth, Alexander the sixth: cvi Lucretia, filia, sponsa, nurusque fuit: Paulus tertius, Iulius tertius, pus quartus. Others were Epicures, and Belly-gods; others full of cruelty; others effeminate; Paulus secundus, as Platina writeth, painted his face when he came abroad, to the end, that as he was very tall, so he might seem very beautiful.  

Second act. {αβγδ} est id quod colitur. The abominable pride of the Romish beast.  Antichrist his second act is, That he exalteth himself above all that is called God, orworshipped, hoc est aduersus quascunque potestates, tam terrestres quam coelestes, as one saith: and it is, as if the Apostle should haue said in more words, he shall be so pround, arrogant, and impudent, that he shall arrogate more to himself, than any thing that is called God; here is not onely meant the true God, who alone is worshipped of his children with divine worship, but also Idoll-Gods, worshipped of the heathen, for the Idols had a limited power and rule: jove ruled in heaven, Neptune vpon the sea, Pluto in hell, Bacchus over wine, Ceres over come: Antichrist will not bee limited, but haue domination, and rule, over heaven and earth, and what not? Thirdly, here is meant Magistrates, who are called Gods, because they are Gods deputies, above these he exalteth himself, and will rule over them, and not be ruled by them; Papa solutus est omnilege humana, saith one of his own: Nec totus clerus, nec totus mundus potest Papam judicare aut deponere, saith another: Sacrilegij instar esset, disputare de facto Papae, saith a third: he will carry both the swords, and depose Magistrates at his pleasure. Memorable is the example of Boniface the eight, of whom it was said( Intrauit vt vulpes, regnavit vt lo, mortuus est vt canis) he when as Albertus the Duke of Austria, son to Rodulphus the roman Emperour, sent his ambassador to him, to manifest the will of the Electors, touching the choice of him, and to desire him to confirm it, answered proudly, that the election was of no force without his authority, and that the right of both the swords was within his power, which he boastingly shewed by his apparel in the jubilee, which was then kept at Rome: For the first day, he came in his Bishops robes, and gave the people an apostolical( or rather an Antichristian) blessing, the next day he came Caesar-like adorned, and caused a naked sword to be carried before him, and sitting, cried with a loud voice: Ecce dvo gladij hic, ego sum Papa,& Caesar, imperium vtrumque, caeleste simul et terrestre, obtineo. Thus we see that the Pope opposeth himself above all that is called God: above the true God, above the heathenish gods, above magistrates, which are styled Gods.  

The third act.  The third act of Antichrist is, that He sits in the Temple of God, showing himself that he is God: his pride is further described unto us in these words. Now here is not meant any material temple, built of wood and ston, but a mystical, viz: the Church of God: Templa Dei homines sunt christiani, seu corda eorum, saith Sarcerius, thus the phrase is taken, 2. Cor. 3.14. 1. Cor. 6.19. 2. Cor. 6.16. so that it is manifest, that Antichrist is not hostis externus, but domesticus, a domestical enemy, not a foreign foe, and therefore so much the more dangerous: Antichrist may be said to sit in the temple of God, as God, in that he makes laws to bind mens consciences, which no man can do: he enjoins the observation of times, Sub indignatione omnipotentis Dei,& beatorum Petri& Pauli Apostolorum: Such as observe his edicts, must be saved, such as do not, he( tho they be never so good) adjudgeth to hell.  
By this it seemeth, that the Church of Rome, is yet the true Church of God, 
Whether Rome be a true Church.  although corrupt, since it is said, that Antichrist( which is no other then the Bishop of Rome) sits in the temple of God.  
It doth not follow: for, 

1. Rome bears onely the name of a Church, for the Scripture doth often give the name to a thing, according to that it hath formerly been: For example, when Christ saith, The abomination shall stand in the holy place, he meaneth not that the Temple was then holy,( which at that time, being no figure, nor shadow of Christ, and his Church, was profaned) but that it had been holy: So we confess that Rome was a true Church of Christ, and therefore may in that respect be so termed, but now it is not, but a Synagogue of Satan:  
2. Rome may be termed the Temple of God, 
calvin.  Non quod retineat omnes qualitates ecclesiae, said quia aliquid residuum habet: There are as yet some things that belong unto a true Church, tho not the essential properties of a true Church:  
Thirdly, Rome may be called the Temple of God, because in the Church of Popery there is the hidden Church of God, the children of God are there as a little wheat amongst a great deal of chaff, a little gold amongst much dross, a little corn amongst many weeds: Denominatio semper à meliori, non à maiori parte:  
Fourthly, Rome may be so called, because she takes unto herself the title of Gods Church, and adjudgeth herself so to be, even as Laodicea deemed herself to be very rich, when as indeed she was extreme poor: and as a man or woman may suppose that they are in the way to heaven, when as they are in the ready way to hell.    
showing himself that he is God] How doth he this, may some say?  
1. He boasteth that he is God, Cum sit damnatus homo, & nequaquam spiritus, Deum se esse mentitur: Secondly, 
gregory in Job. lib. 25. cap. 14.  he lyingly tells us, that as God, so he may do what pleaseth him in Gods Church: Fingit quod in ecclesia Dei, sibimore Dei nihil non liceat, saith Theodoret: Thirdly, his flatterers call him so, and he doth allow of it, Constat summum pontificem, a pio principe Constantino Deum appellari, saith Pope Nicholas, Dist. 96. Satis evidenter. The Pope in the council of lateran was well content to suffer one Christopherus Marcellus to say to him, 
Extrauag. joh. 22. Cum inter, in glosa.  Tu es alter Deus in terris: in council. Later. sess. 4. In the extrauagants you shall find these words, Dominus Deus noster Papa: again it is there said, Credere Dominum Deum nostrum Papam non posse statuere prout statuit haereticum censetur. One Pope( I confess) seemeth to blushy at, and shane with these titles, and therefore goes about to temper the matter, and yet you shall see in him great pride and blasphemy,( to speak nothing of his absurdity, in that he makes such an Hermaphrodite as never was) his words are these, Nec Deus es nec homo, quasi neuter es in vtrumque, Clement in proemio in Glosa. To shut up this verse, wee may here plainly perceive the intolerable pride of the Romish beast: he makes( I know) a great show of humility, in that he calls himself, servus juramentum Dei, but if wee respect his acts, and rule, as they are liuelily painted out unto us in this verse, we shall easily see that he shows himself as a God vpon earth, so that wee may with gregory, call him the king of pride, yea, Lucifer himself, since that, He opposeth himself, and exalteth himself, above all that is called God or worshipped &c.   

Vers. 5. Remember ye not, that when I was yet with you, I  told you these things?  
IN this verse, our Apostle useth a digression from his former description of Antichrist, and calls to mind that which they before had heard when he was present with them, that so they might not think that his doctrine was new coined. He reasons thus: My doctrine which I now writ, accords with that which I formerly taught; ergo, you must hold it fast, and not serve from it. Let us see the meaning. Remember ye not? As if he should say: You may if you will, and if ye do not, ye may be ashamed( interrogatio haec, quandam reprehensionis speciem prae se fert: this interrogation is a reprehension.) Remember ye not( saith he) that when I was with you, that is, present amongst you, I  told you these things, viz. which now being absent I writ?  
When as S. Paul did both by word and writing forewarn them of Antichrist, 
Sense.  and the general apostasy that was to come, this Church was in great prosperity, therefore it is that he doth again and again forewarn them of these things, that they might not in their greatest prosperity be secure, but suspect& fear the worst. Come we to Doctrines.  
here-hence we may learn: 

1. That forgetful hearers are to be reprehended, but yet mildly, as here the Apostle doth reprehend these Thessalonians: paterna est exprobatio, leniter enim eos castigat.  
2. Pastors must forewarn their people of future calamities, and that they promise not to themselves perpetual security, since the Church militant is subject to alteration and change.  
3. Ministers must not only teach things unknown, but also repeat and bring into remembrance things taught and known before: this was Peters care, 2 Pet. 1.12. 2 Pet. 3.1.    
This is a good and sure course for the people: For 

1. by hearing the same things often, our dull and shallow understandings are much holpen; that doctrine which we understood not at the first hearing, may at the second or third time be understood: Schollers do not at the first construing understand their lesson; no more do hearers, at the first hearing, that which is taught.  
2. Our memories are much helped: mans memory is very weak and brittle: tho we can be mindful of worldly matters, yet we are very forgetful of those things that concern our salvation; therefore Ministers, like whoremasters, must call to mind things formerly taught.    
People must here learn patience, & not be offended, nor discontent, if they hear the same things again, which before they heard: this impatience argueth an itching ear, which cannot endure a repetition of any thing; and it sheweth, that they haue more respect unto the ear than to the heart: this desiring to hear novelties, makes men to get unto themselves an heap of Teachers, and to be as new-fangled in respect of their Teachers, as they are in respect of the fashions of their apparel: and if they be Lecturers, to turn them off, as giddie-headed Gentlemen do their servingmen.   

Vers. 6. And now ye know what with-holdeth, that he might be revealed in his time.  
IN this verse S. Paul doth not set down what hindered the coming of Antichrist;( for of that he speaks in the next verse) but he relates what hindered the coming of Christ, and shows the cause, why he would not come as yet. In the words there is a preventing of an objection: for whereas the Thessalonians might object and say, what is the cause that Christ comes not? He answers, ye know both by my words and writing, what with-holdeth Christ his coming, and why as yet it shall not be: even this, Antichrist must first be revealed, and that in Gods appointed time, not before, nor after.  
Out of the words we may learn this lesson; 
Doctr. God hath appointed a time for all things.  That God hath his set times for the accomplishment of his purposes; God hath appointed a time for all things, Eccles. 3.1. joh. 2.4. joh. 7.6. joh. 17.1. Mat. 26.45. Gen. 29.2. Which must teach us to wait for the acceptable time of the Lord: thus did joseph, Psal. 105.18, 19. God will come to his child at the appointed time, Psal. 102.13. God hath set down a time when he will hear our prayers, to deliver us out of misery; let us wait the appointed time, we shall not lose by it. See Psal. 40.1. I waited with patience( saith david) and the Lord heard me, and gave ear to my cry. Come we now to the seventh verse.   

Vers. 7. For the mystery of iniquity doth already work: onely he who now letteth, will let, until he be taken out of the way.  
IN this verse the Apostle prevents another objection, which they might make; viz. Is not Antichrist now come? To this the Apostle answers: yea, he is now; For the mystery of iniquity doth already work, &c.  
In the words we may note, 

1. the progress of antichristianism:  
2. the reason, why Antichrist should not as yet be revealed.   Let us see the Sense, and use.  
For the mystery of iniquity] That is, 
Sense.  antichristianism doth work. It is called a mystery, because it did as yet lye hide, and did not show itself in lively colours: Antichrists tyranny and blasphemous doctrine, were not as yet come to the height: in Pauls time they did but begin to put up the head. It is a mystery of iniquity, because it is the worst and greatest iniquity under the sun.  
Worketh already] That is, 
{αβγδ}.  it creeps into the Church by degrees. The Apostle might well say thus much; for diuers errors began now to be broached by heretics: Some held justification by works: some held worshipping of Angels: some put religion in meats: others had an especial liking of virginity,& disliked marriage: all which, with many more positions of the same nature, were the beginnings and grounds of antichristianism, which is popery.  
Onely he who letteth, shall let,] Here is meant the roman Emperor, yet not any particular person, but a succession of persons in the same Empire: Thus Chrysostome, Augustine, Ambrose, Tertullian, and many others expound this place: and experience shows, that he is here meant, and none other: For so long as the Empire was entire, and the Emperor had full power and authority, the Romish beast drew in his horns, and did not openly show himself.  
Untill he be taken out of the way] Regnum Romanum de medio prius auferretur, 
The Emperour and his rule.  quàm Antichristus reueletur, saith Primasius: yet here is not meant an utter dissolution of the Empire, but a diminution of it; the power of the Empire being much weakened, by the usurping Pope, who hath the Emperours nose under his girdle, as also because that many Nations are taken from it: For it did contain England, France, spain, Denmark, Italy, Illyricum, Macedonia, Thracia, Graecia, Asia, armoniac, egypt, Mauritania, and the rest of Africa. All these are now gone from it, so that the Empire is little better than quiter dissolved. From this verse let us briefly draw these conclusions.  
That Satan loues to bee Gods Ape; 
Doctr. 1. Satan loues to be Gods Ape. 1 Tim 3.16. Deut 34.1.  as God hath his mystery, so hath he his, but they differ much: Gods is a mestery of godliness; Satans is a mystery of iniquity, the greatest and grossest that ever was: If God set Moses vpon mount Nebo, to see all the land; the devill set Christ on a mount, to view all the world, Matth. 4.  
Antichrists kingdom shall grow by little and little, 
Doct. 2. Antichrist his kingdom should grow by little and little.  he shall not all at once rush into the Church, but privily, deceitfully, and by degrees. This mystery did work closely, for many yeeres, till the roman Emperour lost his authority and power, and was no better than a shadow, in comparison of the substance, or a dead corps, in respect of a living body; but then the Man of sin did openly show himself to be that lawless Antichrist, whom no law, neither divine, nor human, should command. It follows in the eighth verse.   

Vers. 8. And then shall that wicked be revealed, whom the Lord shall consume with the Spirit of his mouth, and shall destroy with the brightness of his coming.  
IN this verse two things are to be observed, 

1. The time, when Antichrist shall come.  
2. His destruction; In which note: 

1. Who shall destroy him, 
Analysis.  viz. Christ.  
2. Wherewith, with the Spirit of his mouth, &c.    
3. Time when. 
Sense.  Let us see the meaning of the verse. And then] That is, when the Emperour is taken away, which long since is come to pass; for now the name of the Empire onely remaineth, the thing is gone; for he hath neither the chief City, nor the tribute, nor the commandment of the people: The Pope hath got the vpper hand of him, so that he makes him to wait at his gates bare-foot, and to hold his stirrup. Shall that wicked one, {αβγδ}, one that is a lawless body: he will be tied to no laws of God, nor man, none must control him, Inijs quae vult est ei proratione voluntas, nec est qui dicat ei, Domine, cur it a facis? He will be exempted from all laws, his words must be a law, to bind all the world, he will take vpon him to dispense with Gods laws.    
Shall bee revealed] That is, come to the top of his dignity, and show himself to be that Antichrist, who in a special manner opposeth himself against God: whom the Lord Iesus shall consume by little and little; 
{αβγδ}.  for, as Antichrist grew up by degrees, so he shall by degrees come to his ruin. With the Spirit of his mouth] That is, his word preached, which is of great force, Heb. 4.12. The Apostle alludes to that in Isa. 11.4. So that Antichrist shall not be destroyed with human forces, nor military power, but by a divine power, which shall, seize exerere per ministerium verbi, show itself in the ministry of the word: For by it his falfhoods and lies shall be brought to the open light and view. 
Note.  By this wee see, that as Antichrist upholds his kingdom by Gods word, falsely alleged and mis-interpreted, so Christ shall overthrow it, by the same word, sincerely expounded, and rightly understood, Apoc. 19.15.  
And shall destroy with the brightness of his coming] Here is set down the time of his final destruction: The most understand these words of Christs coming to iudgement: But, as I take it, here is not meant Christs last coming to iudgement, but a spiritual coming to his Church, giuing a more clear evidence of himself, being present in the Church at the calling of the Iewes. Caluin seems to incline to this opinion; red his exposition on this place: Incertum est, an loquatur de vltima Christi apparitione, cum judex è coelis patesiet: of this opinion I am; Because after the Pope shall be destroyed, the turk shall be rooted out, Reu. 20.10. And the Church of God, consisting of Iewes and Gentiles, shall flourish for a time vpon earth: which things cannot bee, if here should bee meant Christs second coming to iudgement. I do not deny, but there may bee some, that shall haue a liking of Antichrist to the last day, tho the head shall not remain. I haue propounded my opinion, I leave it to the reader, to choose whether he will. Out of the verse we may gather this Doctrine.  
That tho Antichrists power and tyranny bee great, 
Doct. Antichrists tyranny shall once haue an end.  yet it shal not continue for ever, there shall come a time, when it shall haue an end, Dan. 7.27. Apoc. 19.20. Reason. It is directly opposite to Christs kingdom, now Christ will put all his enemies under his feet, Psal. 2.8. 1 Cor. 15.35. Hence may arise comfort to the godly, tho for a time they be under his tyrannical yoke, yet there will come a time when they shall bee freed from it. Come we now to the ninth verse.   

Vers. 9. even him whose coming is after the working of Satan, with all power and signs, and lying wonders.  
our blessed Apostle having in the former verse taught, how that Christ should destroy Antichrist, doth in this, and the beginning of the next, 
Coherence.  show how that Christ should do it with great facility and ease, because he hath no other upholder than Satan; nor any other means, than lying wonders and deceit.  
Let us search out the meaning: even him, 
Sense.  viz. shall Christ destroy, with the brightness of his coming, whose coming is after the working of Satan, that Arch-aduersary of mankind, with all power, both ecclesiastical and civil; and signs, that is, miracles, so called synecdochically, Quia miracula signa& testimonia sunt divinae ad docendum vocationis,& veritatis doctrinae: and lying wonders, so called, either Quoad formam, velsubstantiam, being mere illusions, miracles in sight, not in truth, or quoad finem, being done to deceive men: Let us make some use.  

Why the devil is called Satan, with the use of it.  The first prop of Antichrists kingdom, is the devill, who is here termed Satan, the word signifies an adversary, or enemy; he may well be called so, for he is our chiefest adversary or enemy that we haue: 
1 Pet. 5.8.  which must teach us, 

1. That tho he pretend never so great favour and friendship, and tho he make never so great proffers, yet we must not trust him, since he is our enemy and adversary; for tho his proffers bee faire, and promises large, yet his meaning is foul and nought, Altera manu dat panem, fert lapidem altera: when he proffers profits and pleasures with one hand, he seeks to overthrow us with the other: and when he makes the fairest shows, he intends the most hurt against vs.  
2. Is the devill Satan, our enemy? Let us shake off his yoke, and bee no longer his slaves: if any of us were bondslaves to our chiefest enemies and aduersaries, would wee not, if means of deliverance were offered, shake off their yoke, and refuse to serve them any longer? yes verily.   Wee are all by nature Satans bondslaves and vassals; God hath vouchsafed us means of deliverance, viz. Christ Iesus, in whom alone we haue redemption, all that is required of us, is to beleeue in Christ, and to walk in obedience all our dayes.  
The second prop, whereby his kingdom is upholden, is signs and lying wonders, by these he confirms his false doctrines. 
Doct. 1. Miracles argue not verity of doctrine.  Hence learn, 1. That we must not argue the truth of doctrine by miracles: for Antichrist and others haue their miracles to confirm false doctrines by: See Mat. 24.24. Deut. 13.3. and true doctrine may be without miracles: See for this, joh. 10.41.  
2. We may learn that there are diuers kindes of miracles, 
Doct. 2. Diuers kindes of miracles.  some are true, some false, some divine, some diabolical: the devill is Gods Ape; as God hath his true miracles, to confirm his truth; so Satan hath his lying wonders, to confirm his errors and falshoods.  
But cannot the devill work true miracles?  
No: For, 1. Scripture affirms, that God onely can work true miracles, 
Satan cannot work true miracles.  Psal. 72.18. Psal. 77.14. Psal. 136.4. Rom. 4.17. 2. This may be proved from the definition of a miracle. For a true miracle is a work done, proeter& contra naturam& secundas causas, cuius nulla physica ratio reddi potest; It is a work done above, and contrary to nature, and all second causes, whereof no natural cause can be rendered: But Satan cannot change the order of nature.  
Will not God work miracles by Antichrist, as well as by his Prophets and Apostles?  
No: for Antichrists miracles are done to confirm lies, 
God will not work by him.  against Gods glory: but God will not give his power to confirm falshoods against himself, and his glory. So that Antichrists miracles, are either mere illusions; or if they be true, yet not done against the order of nature, or second causes, tho they seem so to us, to whom the causes of things are not so well known, as to that old subtle serpent, Satan, nor the manner how he doth them: hence it is, that we deem those things to be miracles which are not.  
But how may miracles be tried, whether they be true or false?  
By Gods word: for if they persuade to any thing, that is either forbidden, or not commanded; 
How miracles may be tried, whether they be true or false.  if they tend not to the aduancement of Gods glory, but to the aduancement of Creatures and Idols, they are not true miracles, but lying wonders.  
Here we haue an infallible mark to know Antichrist by; he boasts in, and brags of I know not what miracles. By this it plainly appears, that the Pope is Antichrist: for he it is that boasts of miracles& wonders; it is he that makes the power of working miracles, a necessary note of the true Church, and teacheth that the Church cannot be without them. Who is it but the Pope, that offers to the view of people, Images, one while laughing, another while crying; one while speaking, another while bleeding? Who is it but the Pope, that by speaking a few words, will haue a miraculous transubstantiation in the Eucharist? Who is it but the Pope, that fables, that the House or chapel of the Virgin mary was carried out of Galilee by Angels into italy to Loretto, where that idol is now adored? Come we to the tenth verse.   

Vers. 10. And with all deceivableness of unrighteousness, in them that perish: because they received not the love of the truth, that they might be saved.  
THe Apostle having already shewed two props whereby Antichrists kingdom is upholden, viz. Satan, who is the main pillar, and lying wonders, by which he wonderfully prevails with men, doth in this verse set down a third means, 
Coherence.  by which his regiment is underpropped, viz. false doctrine: as also the object, that is, the men with whom his doctrine doth prevail, viz. such as are ordained of old to destruction. This their destruction is amplified by the cause, viz. they received not the love of the truth, that they might be saved. 
Sense.  The sense followeth, which is this: Antichrists coming shall be with all deceivableness of unrighteousness: by unrighteousness is meant, false doctrine, as may appear plainly out of the 12 verse, where it is opposed to truth: Deceit goes with it, that is, a certain show of truth, which deceives men. So then in this third means, three things are to be considered: 

1. doctrine.  
2. falsity of it.  
3. a pretence of truth, that so men might be the sooner deluded by his false doctrine, which carried with it a show of truth.   But in whom, and with whom shall Antichrist prevail? Surely in, and with those that perish, that is, which are appointed unto destruction, and that because tho for some by-respects, they received the truth, yet they received not the love of the truth,( that is, of Christ, joh. 14.6. and his word, joh. 17.17.) that so they might be saved; Christ being the way to salvation, and his word, the means of salvation, to them that beleeue, Rom. 1.16.  
Out of this verse we may learn, that Antichrist shall be fraudulent, 
Doctr. 1. Antichrist his craft to seduce men.  and with deceit and guile withdraw men from the truth: so that Antichrist shall prevail by policy rather than by power, and with a serpentine subtlety uphold his kingdom, not by force of arms.  
Antichrist shall prevail onely with such as perish for ever, 
2. He shall prevail only with such as shal perish.  Matth. 24.24. revel. 9.4. revel. 13.8. therefore it is said, that many( not all) shall follow the pernicious ways of false Teachers, that bring in damnable heresies, 2 Pet. 2.2.  
From these words, in them that perish, because &c. we may learn, that mans deserts come betwixt Gods decree touching reprobation, and the execution thereof.  

4. Contempt of Christ and his gospel is one chief cause of mens damnation.  We may learn, that contempt of Christ and his gospel is one chief cause of damnation, joh. 3.19. Rom. 1.28. Eph. 4.18, 19. therefore is that exhortation, joh. 12.36. while ye haue light, &c.  
We may learn, that it is not enough to receive the truth, unless we do also receive the love of it: many receive the truth for fashions sake, 
5. Not the truth only, but the love of it must be received.  being carried away with the sway of the world; others for fear, because this is commanded by the Prince, and established by politic laws; but in the mean time, they receive not the love of the truth, that they might be saved. Thus much of this verse. It followeth.   

Vers. 11. And for this cause God shall sand them strong delusion, that they should beleeue a lie:  
12. That they all might be damned, who believed not the truth, but had pleasure in unrighteousness.  
IN these verses is set down the destruction of Antichrist, 
Analysis.  and his adherents. In the words we may note, First, the several judgements that God would inflict vpon them: 

1. temporal, God shall sand strong delusions:  
2. eternal, that they all may be damned, &c. Secondly, because they believed not the truth, but had pleasure in unrighteousness.   Let us see the meaning.  
For this cause] viz. Because they which would be counted to be members of the Church, 
Sense.  forsake Christ,& join themselves to Antichrist; forsake the Gospel, and embrace human traditions; reject the truth, and beleeue falsehood, God shall sand them a strong delusior, that they should beleeue a lie, that they all might be damned( {αβγδ} for {αβγδ}, by a Synecdoche) who beleeue not the truth of God, but unrighteousness, that is, false doctrine: so is the word taken, joh. 7.18. Come we to the observations.  
Hence we may learn, 
Doctr. 1. God doth not vpon the committing of a sin presently proceed to condemnation.  that God doth not presently vpon the committing of a sin, proceed to condemnation, but first punisheth with temporal punishments, either internal, or external, one or both: God did not presently condemn Pharaoh for the hardness of his heart, but first he inflicted temporal punishments vpon him: neither did God presently condemn those, that contemned his truth, but first he punisheth them with a strong delusion, that they might beleeue lies, and so their condemnation be more just.  

2. God doth not only suffer this seduction.  God doth not onely suffer, but is the author of this seduction. Quest. In what sense may God be said to sand errors and a strong delusion? Answ. Either because he doth not enlighten mens mindes with the true knowledge of himself, and his truth; or for that he doth not soften their hearts, nor govern them, that they may obey his will, but leaves them to themselves; then the devill sets vpon them, and seduceth them.  
Ob. Then it seems that God is the author of sin.  
Ans. No: he is the author of seduction, 

1. as it is a means to try his children, 
God not the author of sin.  whether they will hold fast the truth, or no:  
2. as it is a punishment inflicted vpon the wicked, for the contempt of the gospel.    
Ob. Men may excuse themselves, and say, that it is not their fault, that they are seduced.  
Ans. It doth not follow: for God doth not sand errors and delusions( as punishments) to any, nor take away his grace, or spirit from any, but from those, that by their wickedness, and unthankfulness haue deserved the same; and those that are so delighted with blindness and errors, that they desire nothing less than the truth.  
All that beleeue not the truth shall be damned, be they what they will, men or women, young or old, rich or poor, Iewes or Gentiles. A good meaning, or to tread in the steps of ancestors, will not serve the turn; although ignorant persons be of another opinion.  
Which received not the truth,] whatsoever is contained in Gods word is most true, therefore it is called both here, and elsewhere, the word of truth, 
I am. 1.18. Coloss. 1.5. Nothing in Gods word but that which is true.  not onely in respect of the Author of it, viz. the God of truth, Psa. 31.5. or object, viz. Christ, who is the truth, joh. 14.6. but also in respect of the matter therein contained, which is all of it most true. Hence it is, that faith embracing the gospel, is called {αβγδ}, 1 Tim. 2.4. and joh. 17.17. it is called by the name of truth: as also in this our Text. So that we must beleeue whatsoever is therein contained: The testimony of Christ must be confirmed in us, as it was in the Corinths, 
1 Cor. 1.6.  and not call in question any parcel of it: As all went for currant with Pythagoras his schollers, that he taught; so must all go for currant with us that profess religion, that Christ hath taught us in his word.  

5. Not believing the truth is the cause of falling into errors.  Lastly, we may observe, that all those that do not beleeue the truth, do embrace errors: the Apostle shows plainly, that such of Antichrists followers, as did not receive the truth, should beleeue a lie; and such as did not beleeue the truth, should haue pleasure in unrighteousness, that is, false doctrine and heresies. Where the seed of Gods truth doth not take rooting, there shall spring up the tares of heresy and falsehood. And surely it is just with God, that they should be blinded, that will not behold the light, and that they should beleeue lies to their destruction, that will not beleeue the truth; and that they should embrace errors, that will not receive the love of the truth, that they might be saved. Let us proceed.   

Vers. 13. But we are bound to give thanks alway to God, for you, brethren, beloved of the Lord, because God hath from the beginning chosen you to salvation, through sanctification of the spirit, and belief of the truth,  
14. Whereunto he called you by our gospel, to the obtaining of the glory of the Lord Iesus Christ. &c.  
IN these verses is contained the latter part of this Chapter: 
Analysis.  in which we may observe, 

1. a consolation:  
2. an exhortation:  
3. invocation.   Of these in order. The first part is a consolation, set down in the 13 and 14 verses. It is propounded by way of thanksgiving, that it might be more effectual. Let us first see the coherence, and then come to the words.  
The former part of this Chapter contained a prophecy concerning a general apostasy, 
Coherence.  Antichrists coming, and powerful errors: now because the Thessalonians might hereupon fear seduction, and doubt that God should sand them a strong delusion, the Apostle comforts them with assurance of salvation, and perseverance.  
here-hence we may learn, that the godly are much moved, 
Doctr. The godly are much moved, when any prove apostates.  and affrighted, when they hear of an apostasy: and no marvell; for the doctrine of apostates doth eat as a canker or gangrene, 2 Tim. 2.17, 18. so that the elect shall hardly escape seducing, Mat. 24.24. again, it tends greatly to the hindrance of them that are coming on, and in the way to the truth, and doth greatly dishonour the truth. Come we now to the words: In which we will note, 

1. Parts.  
2. Sense.  
3. use.    
In these words we may note, 
Parts.  

1. a duty to be performed, viz. thanksgiving, which is amplified, 

1. by the continuance, alway,  
2. object, God,  
3. parties, for whom, viz. the Thessalonians, who are described by a title of relation. Brethren:    
2. Reason of this duty, because of their election; in which note, 

First, by whom they were elected, by God:  
Secondly, when, from eternity:  
Thirdly, whence it proceeded, viz. Gods mere love:  
Fourthly, by what means it is manifested to us, viz. by sanctification of the spirit, and belief of the truth:  
Fiftly, to what, to salvation and glory:  
Sixthly, how, whereunto ye are called by our gospel.      
The meaning followeth.  
It is our duty as to pray for you uncessantly, 
Sense.  so to praise God for you, who are our brethren spiritually, because that God, out of the free love that he bore unto you, hath from eternity elected you unto salvation: the word in greek is very emphatical, {αβγδ}, as if he should say, he hath pulled you with his hand out of the pit of destruction, through the sanctification of his spirit, that is, through sanctification wrought by the spirit, and belief of the truth, that is, true belief, or belief embracing the truth: opposite to a dead and false belief, and to a belief embracing errors: Whereunto, that is, to which salvation, sanctification, and faith, God( who is the author, and inspirer of the gospel) hath called you, effectually, by the gospel preached, which is ours in respect of dispensation, to the obtaining of the glory of our Lord Iesus Christ: That is, that ye may be conformed to him in glory, and be invested with the same glory for quality, tho not for quantity.  
The Doctrines follow.  
We must thank God for his blessings vpon others, 
Doctr. 1. give thanks for Gods blessings on others.  as well as vpon ourselves: thanksgiving must be made for all men. 1. Tim. 2.1.  
We are all fellow-members and therefore must be thankful for the good one of another. If we look into Pauls Epistles, we shall find that he is very frequent in his movings for blessings bestowed vpon others.  
First, then we must be far from repining at the welfare of our brethren, especially their spiritual welfare. Secondly, if we be thankful for others, much more for ourselves, especially for spiritual blessings, since they are more excellent and necessary. Thirdly, here is a reproof of those, that if the benefit concern themselves, they will( perhaps) be thankful, but if it concern others, they are like Plinies {αβγδ}, they haue no lips to praise the Lord. Fourthly, But most of all are they to be reproved, that neglect to praise God in their own behalfs, tho they haue drunk deeply of the sweet cup of his manifold mercies: Amongst the rest, I may name them that receive many a meal, and many a garment, and yet haue not hearts to thank God for them. Oh how many of these are there amongst us?  
Hence we may learn, that thanksgiving is a due debt, so is prayer, almsdeeds, and all other duties, Luk. 17.10. So that if we do never so many good duties to God or man, we must not look to merit any thing thereby, especially if we consider, 

1. that we do but our duties,  
2. that we do it but in part, in so much that when wee haue done the best wee can, we must needs confess that we are unprofitable seruants.    
Our thanksgiving must be continual, 
Doct. 3. Our thanksgiving must bee continual.  Nulla eius intermissio, nullus finis esse debet: as God doth daily confer his benefits vpon us and others, and continue them, so must we continue our thanks: As his mercies are renewed every morning vpon ourselves and others, so must our thanks both for ourselves and others.  
Election proceeds from Gods eternal love, 
Doct. 4. Election proceeds from Gods love.  Deut. 7.7. Col. 3.12. 1. Thess. 1.4. Hence it is that Gods election is expressed by the term of loving, I haue loved jacob, and hated Esau, Rom. 9.13.  
Our comfort that we shall not fall, 
Doctr. 5. Our assurance against apostasy must be fetched from our election.  as others, must be fetched from our election: hence it is that Paul, going about to comfort the Thessalonians, against that fear of apostasy, wherewith they were possessed, doth draw an argument from their election, for which he thanks God. For the further proof of this point, read 2 Tim. 2.18.19. Of this Doctrine we may make a double use.  
1. We must labour to be assured of our election, since our comfort against apostasy must be fetched hence: this is that which Saint Peter exhorts us unto, 2. Pet. 1.10.  
How may I know whether I be elected or no?  
1. By growth in grace, and that in respect, 

1. of the number of graces. 
signs of election are these.  S. Peter having exhorted them to whom he writ, to add grace unto grace( 2. Epist. 1.5, 6, 7. &c.) doth in the 10. verse, persuade them the rather to give all diligence to do this, that so they might make their calling, and election sure to themselves:  
2. There must be a growth in respect of the measure of grace, We must go on from faith to faith, Rom. 1.17. and so from one degree of grace to another:  
2. A second sign of election is, departing from iniquity, for as God knows who are his, so by this mark a man may know that he is Gods:  
Thirdly, love unto God, 
2 Tim. 2.19.  1. joh. 4.19.  
Fourthly, faith, Acts 14.28.  
Fiftly, sanctification, 2. Thess. 2.13.  
Sixthly, effectual vocation, Rom. 8.30.  
seventhly, a spiritual combat, Gal. 5.17. this argues true grace, which presupposeth election:  
Eightly, an high esteem of Christ above all things, Phil. 3.8. and herewith an high prising of all spiritual graces and blessings:  
Ninthly, a care to prevent sin, in thought as well as act: All these( and many more of the same kind) are earnest pennies of future glory, and sure pledges of Gods love to us, in electing us unto salvation.    
2. By this doctrine, we see, that those that deny men of the certainty of their election( which the Papists do) are greatly to blame, for they deprive them of that comfort which they should haue from assurance of perseverance, when they see others to prove apostates, and to fall away from the truth of God.  
Our election is a blessing worthy all thankfulness. 
Doct. 6. Election is a blessing thankworthy.  S. Paul doth, both here and elsewhere, thank God for this singular blessing, Ephes. 1.4. Election is the root, out of which all other graces and blessings do grow, even as the body, boughs, and branches of the three, do issue from the root. Let us not forget to be thankful to God, for this benefit collated vpon us and others. david reioyced and leaped before the ark, for that God had chosen him, and rejected the house of Saul, from ruling over his people. How should wee rejoice, to think that God hath elected us, to an everlasting kingdom, from which many( no way our inferiors, if wee respect earthly prerogatives) are rejected? If any show unto us common countenance, we do not so much respect it; but if they will admit us into such special favor, as they will not communicate with any, who are not their best beloved, then wee do highly esteem of it. To bee taken into this restrained favour( for few are chosen) in which the greatest part of mankind haue no part, how should it affect us, and move us to hearty thankes?  
Gods election is from eternity, 
Doct. 7. Election is from eternity.  from the beginning, Ephes. 1.4. and as it, so his love, which is the ground of it, joh. 17.24. being from everlasting, it cannot by any means be made void, Rom. 11.29.  
God elects unto the means, 
Doct. 8. unto the means, as well as to the end.  as well as unto the end: they that are elected unto salvation, are elected unto sanctification, and belief of the truth. Hereby Epicures and Libertines are refuted, who because of election, will live as they list, and say, that if they be elected, let them live as they will, they cannot but bee saved: These eye the end, but dream not of the use of means conducing thereto: That golden chain, of which the Apostle speaks, Rom. 8.30. doth not run in their brains.  
again, 
Doct. 9. Only such as haue faith and holinesse are elect.  out of this verse we may learn, who are elect, viz. such as haue true faith and holinesse, Ephes. 1.4. Rom. 8.30. Hence it is, that it is called, the faith of the Elect, Tit. 1.1. So that if we see in the iudgment of charity, that any haue a faith unfeigned, and a true endeavour of holinesse, we may and ought in the iudgment of charity, to say that they are elect, and so to account of them. If by experience we know ourselves to haue faith, and that there is in us a true and constant endeavour after holinesse, we may certainly know that we are elect of God.  
Lastly, 
Doctr. 10. Election depends vpon faith, and not vpon works.  let us remember S. Chrysostomes observation vpon this place, viz. that our salvation depends on faith, and not on works; so that we are saved by faith, and not by works, Ephes. 2.8, 9.  
Before we leave this verse, a question is to be answered, viz. whether a man may know the election of another? It seems he may: for in that Paul thanks God for their election, it argues that he knew it; for else he would not haue praised God for it.  

Whether a man may know the election of others.  A man may coniecturally know the election of others, and in the iudgement of charity, account such for elect, as are endowed with faith, love, and such like graces, and haue given good testimony of their vocation, by their growth in grace, and holy lives. But no man can infallibly know the election of another, unless it be by extraordinary revelation; a man cannot haue the iudgement of certainty of any but himself, Reu. 2.17. For the means which we must follow in the judging of other mens election,( to wit, acts of sanctity, conversation outwardly holy) are not infallible, therfore our iudgement which must proceed from thence cannot be infallible: Pauls iudgment was the iudgment of charity, and not of infallibility. Come we now to the fourteenth verse.   

Vers. 14. Whereunto he called you by our gospel, to the obtaining of the glory of the Lord Iesus Christ.  
IN this verse the marks of their election, viz. holinesse and faith, are amplified by their causes: 

1. principal, Gods calling of them:  
2. instrumental, the gospel preached:  
3. final, to obtain glory with Christ.   The Doctrines arising hence are these.  
By the preaching of the gospel we are brought, 
Doct. 1. Faith comes by preaching.  

1. to faith, Rom. 10.17. joh. 17.20.  
2. to sanctification, joh. 17.17. Psal. 119.9.  
3. to salvation, 2 Tim. 3.15. Psal. 19.8. Rom. 1.16. 1 Cor. 1.21.   By this it appears, that the ministery of the word is of absolute necessity, we cannot be without it, since by it we are called to faith, sanctification, and salvation: where Vision failes, faith is wanting, sanctification to seek, yea and there the people perish. Oh how should we be thankful, that enjoy it, so use it that we may still haue it, and not be deprived of it, and pray to God in the behalf of them that want it.  
To the obtaining &c.] The Saints shall haue the same glory that Christ the natural son of God hath, 
Doct. 2. Our glory shall be the same with Christ.  Rom. 8.17. joh. 17.22. 2 Tim. 2.12. yet not in the same measure: for as Christ had more grace, when he was vpon earth( being annoynted with the oil of gladness above his fellowes) so he hath and shall haue more glory, being capable of more than any others.  
It followeth.   

Vers. 15. Therefore brethren, stand fast, and hold the traditions which ye haue been taught, whether by word or our Epistle.  
IN this verse is set down the second Branch of this latter part of this Chapter, viz. an exhortation: so that in these words the Apostle exhorts them to constancy, and perseverance in the doctrine which he had taught them, whether by word, or writing. Let us see the meaning.  
Stand fast] A metaphor borrowed from Souldiers, 
Sense.  who must keep their stand, and not depart from it, less nor more: but wherein must they stand fast? in the doctrine of the gospel, as is plain in the next words, Hold the traditions] That is, the doctrine which I haue taught you, either {αβγδ}, or {αβγδ}, by word, or writing.  
Why doth the Apostle exhort them in this verse, to stand fast, since in the former verse he had  told them, that they were elect, and therefore could not fall from faith, as others might? his exhortation seems to bee vain and frivolous.  
No; it was not in vain: for we must know, that as the Elect are ordained to final perseverance( so that they cannot fall totally, nor finally) so in like manner they are ordained to the means of perseverance, viz. Exhortations, admonitions, commands, prayers, and if need require, obiurgations; for by these, wee are made to persevere in the way that leads to life, and by these wee are recalled, if wee haue any whit swerved there-from.  
Out of the words we may learn, That certainty of election doth not take away exhortations to constancy, and perseverance; for tho Paul were ascertained of their election, yet he exhorts them to stand fast.  
having once received the truth, wee must persevere therein with constancy, and not be carried away with any wind of false doctrine, nor removed to another gospel with the Galatians.  
Hold fast] Wee may note, that man cannot stand of himself: But what is that wee must clasp hold on, to hold by? Surely, not mans traditions, nor unwritten verities, but apostolical doctrine, and that which consents therewith: Hold fast the traditions that ye haue been taught, whether by word, or our Epistle.  
Paul was no loiterer in his calling, but a painful labourer, he was diligent in teaching and instructing Gods people, both by word of mouth, being present, and letters being absent: An excellent pattern for Ministers to imitate: Let us all learn by his practise, to give all diligence, to build up the flocks, over which God hath made us overseers, in the most holy faith, and more and more to establish them in the truth: Let us give all diligence to writ unto them, or to speak unto them, one or both. Let us proceed.   

Vers. 16. Now our Lord Iesus Christ himself, and God even our father, which hath loved us, and hath given us everlasting consolation, and good hope through grace,  
Vers. 17. Comfort your hearts, and stablish you in every good word and work.  
IN these verses, is contained the third branch of the second part of this chapter, viz. the Apostles prayer for these Thessalonians.  
The Apostle prevents an objection: for they might say, It is not in our power to persevere.  
To this the Apostle answers, that therefore prayer must be made unto God, for the crowning grace of perseverance: In the words we may note, First, parties to whom he prays, to wit, to God and Christ, who are the fountain of every good and perfect gift: Secondly, the arguments by which his prayer is enforced, and they are two; the First is taken from his love, the second from the effects of it. Now the Apostle useth these arguments, not onely to move God to grant his petitions, but also to move the Thessalonians, with full assurance to expect these blessings which he wished unto them: Thirdly, the things that he prays for, viz. comfort, and perseverance. The sense followeth.  
Since you cannot persevere of yourselves, I desire our Lord Iesus Christ, who is equal with the Father in respect of his Godhead, and in his mediation, I desire God our Father, who hath loved us with a special love in Christ, and that before we were, yea and when we were his enemies, ( dilexit nos non existentes, immo resistentes) and manifested this his love, by giuing us everlasting consolation, which shall not fade, and whereof we cannot be wholly deprived, and such a good hope of heaven as shall not confounded, which is the fruit of consolation, Rom. 15.4. and that through grace, and not for any merit of ours: Comfort your hearts with true ioy in the Holy Ghost, such as none can take from you, and stablish you in every good word and work, that is, give you grace to persevere in sound doctrine, and an holy life.  
Since they had comfort, why doth he pray to God to comfort them? His prayer seems to be idle.  
Pauls desire is that as they had comfort, so they might haue it continued and increased.  
Out of these verses we may learn,  
That Christ is true God, equal with the Father, 
Doctr. 1. Christ is true God.  and therefore tho Paul do ordinarily in his prefaces to his Epistles, set the Father before the son, to note out the order of persons; yet here the son is set first to note out the equality of persons; which to haue done had been great blasphemy, if Christ had not been equal with God: besides, he prays to him as well as to the Father, and ascribes the same works unto him, which he doth to his Father: all which are strong arguments, to prove that Christ is true God.  
Note we a distinction of persons in the unity of the Godhead: 
2. Three Persons.  tho there be but one essence in the Godhead, yet in it there are 
3. Gods goodness to us in former times, must assure us of it for future.  3. distinct persons, 1 joh. 5.7.  
learn we hence, that we must from former experience of Gods mercies, get assurance, that he will not afterwards forsake us, but as formerly, so in future time, be gracious unto us: Paul would haue the Thessalonians assured, that God would establish them, and comfort them to the end, because he had formerly loved them, and comforted them: david having experience of Gods delivering of him in former time, did thereupon ground assurance of deliverance from Goliath, 1 Sam. 17.37. In like manner we from the consideration of Gods goodness of old, must get assurance that he will still be good unto us: for God by his former blessings bestowed vpon us, doth thereby, as by an earnest-pennie, tie himself unto us for after-time. It was a great fault in King Asa, that having tasted of Gods kindness formerly, in delivering him out of the hands of his enemies, when he trusted in him, would not afterwards trust in him, but rely vpon man, yea, and God doth punish it, 2 Chron. 16.7, 8. &c. Too many are faulty in this kind; let them look to fare as Asa did.  
God and Christ are the authors of all true comfort and perseverance, 
Doctr. 4. All true comfort is from God& Christ.  1 Cor. 1.8. 2 Cor. 1.3. so that we must fly to God for these, and beg them at his hands by prayer in the name of Christ.  
To conclude, 
Doctr. 5. There must be perseverance in sound doctrine and holy life.  we may hence learn, that we must persevere to the end in sound doctrine, and an holy life, Reu. 2.25, 26. Heb. 3.12. 2 Tim. 3.14. perseverance in sound doctrine, is a sign that we are Christs disciples, joh. 8.21. 2. without perseverance in these, our estate is most fearful, 2 Pet. 2.20, 21. without perseverance herein we cannot be saved, Reu. 3.11. joh. 8.51. Reu. 2.10. Wherefore, oh thou God of comfort, comfort thou our hearts, and stablish us unto the end in every good word& work. Amen.    

THE THIRD CHAPTER.  
IN this Chapter, 
sum.  from the first verse to the sixteenth, the Apostle sets down many godly admonitions and exhortations, touching prayer, and perseverance in doctrine received, touching shunning the fellowship of idle persons, touching labour and diligence in our callings, touching the excommunicating of refractory persons: At the sixteenth verse begins the third and last part of this Epistle, consisting of invocation, and salutation, Let us come to the words.  

Vers. 1, 2. 1. Finally, brethren, pray for us, that the word of the Lord may haue free course, and be glorified, even as it is with you.  
2. And that we may be delivered from unreasonable and wicked men: for all men haue not faith.  
FInally, brethren, pray for us, &c.] In these two verses is laid down the Apostles first exhortation, which is unto prayer. In it we may consider, 

1. manner.  
2. Matter: The manner in these words, Finally, brethren, which setteth forth, 
Analysis.  

1. The necessity of the thing urged, in this word finally.  
2. The affection of him that urgeth it, Brethren. 2. The matter, in which note, 

1 What they must pray for, viz. propagation of the gospel.  
2. For whom, viz. Paul and his fellow-labourers, That they may be delivered from unreasonable, &c.     Come we to the meaning.    
Finally] the words in greek are {αβγδ}: 
Sense.  they signify a Remainder; so that by this phrase of speech the Apostle intimates, that some necessary doctrines remained to be delivered, before he made an end: As if he should haue said in more words, Tho I haue sufficiently instructed you, in the doctrine of faith, and precepts of manners, yet there are some needful points behind, which being delivered, I may well, and will conclude. Brethren] A word of equality, not taken here for a natural, but a spiritual brotherhood. Pray for us] for me and my fellow-labourers, yet not so much for our particulars, as for the good of the gospel: That the word of God may run] That is, haue a free course, and not be stopped, but preached to many: And may be glorified] that is, may be powerful in operation, and effectual to convert souls, and for that cause bee glorified of, and magnified amongst men, as it is with you Thessalonians, unto whom it came, not in word onely, but in power, and in the Holy Ghost, and much assurance. And yet whilst you pray for the Gospels progress, do not forget us, but in the next place remember us in your prayers, That wee may bee delivered from unreasonable men: the greek signifies absurd men, {αβγδ}, that is, such as are absurd in doctrine& in manners, teaching and doing such things, as are absurd and inconvenient, and haue no acceptance with wise men. And wicked, the greek word( {αβγδ}) signifies evil men, that is, such as by all means seek to overthrow the truth: such were those, of whom Paul speaks, 1 Cor. 16.9. For all haue not faith: These words are well added, for whereas the Apostle had aduersaries, that did oppose him and his doctrine, the Thessalonians might bee offended; and except against his doctrine, as being not the truth of God, since it was opposed by so many: to prevent this offence, the Apostle shows, that all men haue not faith to beleeue the truth of the gospel; and therefore no marvell, if such as had not faith, did resist him and his doctrine. The doctrines follow.  
Hence wee may learn, That a Ministers task is an endless task, there is still in it, {αβγδ}, a remainder, somewhat left for him to do: his hearers know but in part, so that he must labour to inform them still, more and more: many know, but practise not; to these, practise must bee urged: we are subject to fall away, therefore in this respect perseverance must be pressed: the Ministers labour is paralleled with that of the husbandmans; 
1 Cor. 3.9.  for, as in the one, so in the other, the end of one task is the beginning of another: the Minister always is, or ought to bee, either ploughing, sowing, manuring, or weeding, or reaping, planting, or watering: his labour is a labour indeed, his work a work indeed, {αβγδ}, as well as {αβγδ} tam onus, quàm honos: his calling is as burdensome, as honourable. 1. If this were well considered of some, before they entred into this holy Calling, we should not haue so many to faint under the burden of the ministry, as there do, who are zealous at the first, but soon weary& slothful, proving loiterers of Labourers. Oh that this doctrine would sink into the hearts of those people, that judge a Ministers life to be an easy life, 
Doct. 2. These doctrines following are most necessary, and therefore the more to be regarded.  and think that none come so easily to their living, as they do, too many such there are.  
Since these points of doctrine following are so needful to be taught, and such points as may not bee omitted, but must be taught, and that in the last place, as most of all to be remembered, then ought we to give more heed unto them, and not let them slip, as water put into a colinder, or riven dish, Heb. 2.1. Wee must bee attentive in hearing them, diligent in learning of them, careful to remember them, and put them in practise.  
Brethren] A word of equality, 
Doct. 3. Humility required.  so that in calling them thus, he makes himself equal unto them, tho he were a chief Minister, a Master-Builder, and Apostle, a spiritual Father of many souls, a Planter of many Churches, yea, of this of Thessalonica, and they to whom he writ, very mean and poor, not able to pay him his stipend. Here wee may see Pauls humility, in that hemakes himself equal to them, that are much his inferiors. All of us, both Ministers and Hearers, must learn humility of Paul, and learn to carry ourselves humbly to our inferiors, which that we may the better do, 
Steps to humility.  let us meditate on these things following. 

1. That we haue all one Father, Ephes. 4.6.  
2. We are fellow-members of one and the same body, 1 Cor. 12.12.  
3. In respect of our spiritual estate, wee are all one in Christ, Gal. 3.28.  
4. Our saviour Christ did not disdain to call us Brethren, Heb. 2.11.    
This title, Brother, is not to bee scorned at, many there are that deride the Saints, for giuing this title of Brethren one to another, these profane persons deride the practise of Christ, of his Apostles and Saints, who did often, in humility and love, use this title; yea, and they do strike them thorough the sides, of those Saints, that( imitating their example) use this title of love and humility.  
Pray for us] Paul doth not despise, but desire the prayers of the Church, nor of those that were far meaner then himself, in respect of spiritual gifts, and saving grace, not to speak of any other prerogatives: No more must we, let us desire the prayers of all, but despise the prayers of none, be they never so mean.  
People must haue a special care to be mindful of their Ministers in their prayers to God: 
Doct. 6. People pray for their Ministers, in respect  Saint Paul often desires this, Rom. 15.30. Ephes. 6.19. Col. 4.3. 1. Thess. 5.25. This duty hath been practised by the Saints of God, Acts 12.5. Acts 15.40. Our prayers must respect their Persons, life, and office: In respect of their office we must pray for them: First, 
1. Of their office.  that they may haue ability of gifts to discharge it, since it is very difficult, 2 Cor. 2.17. Moses prays to God to endow the Tribe of levi with light and perfection, Deut. 33.8. Secondly, pray for them that they may haue a diligent and right use of their gifts, pray that they may employ them, and not let them rust as too many do, pray that they may use them aright, so as may be most behoveful, for the glory of the bestower, and good of their people: Ephes. 6.19. Thirdly, pray for them that their labours may haue good success in their labours, that the word of God may run and be glorified.  
far are those people from thus doing, that can bee contented to live under unsufficient Ministers, that are in no measure gifted for this high calling: Or those that can be content, that their Pastors being gifted in some measure qualified, should play the part of drones; and like unprofitable seruants hide there talents in a napkin: Or Thirdly, those that grieve at the good success and free course of the gospel, like to those people mentioned, joh. 12.19. Too many there are of some one of these stamps. The Lord amend them.  
Secondly, pray for them in respect of their persons, 
2. Their persons.  that they may haue protection and deliverance, since, of all sorts of men, Ministers are most opposed by Satan and his instruments: Iehosuah, Zach. 3.1. Christ, so soon as he was installed in his office, Mat. 4.1. and Saint Paul 1. Cor. 16.9.  
Thirdly, pray for them in respect of their life, 
3. Their life.  that they may live holily, for then shall the Saints rejoice, Psal. 132.9. And others shall be drawn to holinesse by their good examples: On the other side, if their life be bad, it will cause the Saints to mourn, make many bad, for such a Priest, such a people. If Peter step out of the way, many Iewes go with him; yea, Barnabas is misled: it will open the mouths of the wicked to speak ill of the way of truth: And it will be very offensive to Christ his little ones.  
That the word of the Lord may haue &c.] The Apostles chiefest care was, 
Doct. 6. The Ministers chiefest care must be to propagate the gospel.  for the propagation of the gospel, and then for the safeguard of himself, and his coadjutors: First, the people must pray for the progress of the gospel, then for the preservation and safety of Paul and his associates. A good pattern for every faithful Ministers imitation, to teach him, first, to respect the gospel, and then himself for it, that he may be a means to disperse and propagate the same, and to break down whatsoever dam, might hinder and stop the free course of the same.  
run and be glorified] Wee must pray that Gods word may be every where preached and heard, 
Doctr. 7. Pray that the word preached may work.  and that it may pierce the hearts of the hearers, that so working effectually, it may be glorified: For our Apostle doth not only bid them pray, that it may run, but also that it may be glorified, that is, that it may work so powerfully vpon the hearts of the hearers, that men may highly esteem of it, and of Gods goodness that sent it.  
And there is good reason for this: For, if the word of God run only, that is, bee preached, and bee not glorified, that is, work effectually unto salvation, it shall never be the power of God unto salvation, to them that hear it.  
Hereupon for uses will follow, that we must pray for many labourers, as Christ chargeth us, Mat. 9.38. For without these it cannot run: and for Gods blessing vpon it, for without this their labours shall not be effectual, 1. Cor 3.7.  
Ministers must especially aim at this in their preaching, viz. that the gospel may be glorified. To this end they must 

1. pray earnestly.  
2. preach constionably, speak to the heart, and not to the ear onely.  
3. live holily, and unblamably.    
As with you] Gods word working effectually with us, must be a strong motive, to stir us up to pray, that it may so work vpon others If we haue felt the irresistible power of Gods word, we must pray that others may feel it, that so they may be converted.  
As with you] This is agreat commendation that Paul gives to these Thessalonians: I would al Ministers could give the same. Hence all Ministers must learn, to give due praise unto their hearers: Thus doth Paul here, and elsewhere, 1 Cor. 11.2 For this will encourage them to persevere, and egg on others to goodness, that they may purchase the like praise. On the other side ministers must dispraise, if there be just cause 1. Cor. 11.17. that so they may bring them to forsake their evil courses, and cause others to shun them, least they purchase to themselves the like dispraise.  
It followeth.   

Vers. 2. And that we may be delivered from unreasonable and wicked men: for all men haue not faith.  
IN this verse we see that next unto the gospel, 
Doctr. 1. Next to the gospel, Ministers must bee respected for it.  wee must remember the Ministers, for the Gospells sake; they that care not if the earthen vessels which bring the rich treasure of the gospel be broken, show plainly that they care not for the treasure itself: He that respects the message, will regard the messenger: the seat of those that bring the glad tidings of the gospel of peace, are beautiful, to all them that delight in the said tidings. By this it plainly appears, that very few amongst us do esteem of the gospel, as they ought, since they contemn the Ministers of the same, and do little or nothing regard them.  
Our of this verse we may learn, 
Doct. 2. Good Ministers must look to be opposed.  that wheresoever a good Minister doth live, he must look to be resisted and opposed, by evil and absurd men: see 2 Tim. 3.8. 2 Tim. 4.14, 15. Acts 13.45, 50. Acts 14.19. Acts 17. 5, 6, 7. Acts 13.8. And no marvell, for his doctrine, being like to good salt, doth cause pain and smart, when it is applied to their festered consciences; even as salt doth, being applied to a sore, or a cut member. So that we must not be offended, if we see Ministers opposed, and their doctrine resisted and contradicted; for thus it hath been, and thus it shall be to the end. And the more acrimony that their doctrine hath, the more it shall be resisted by unsanctified persons, and such as are not endowed with true grace.  
All haue not faith] In that S. Paul labours to prevent the offence that might bee taken against the truth, because of absurd and evil men, that should oppose it, we may learn, that men are apt to bee offended, when they hear of absurd and evil men, that do oppose the truth: they wonder that the truth should haue so many aduersaries,& therfore begin to call it in question, because they see that so many do oppose it: for our corrupt nature is ready to persuade us, that the multitude is a true note of the truth,& of the true Church. The way and remedy to prevent this offence, is to consider, that all haue not faith to beleeue the truth, and therfore it is no wonder, that many oppose, and few embrace the same.  
Hence also we may observe, 
Doct. 4. All haue not faith.  that God gives not faith to all men, but only to some few, joh. 7.48. That which is said of the gift of continency, viz. that all haue it not, Matth. 19.11. may be truly said of the gift of faith.  
But who are they that haue faith?  
Such as are elected to salvation, Acts 13.48. Hence it is, 
Who haue true faith.  that it is called the faith of the Elect, Tit. 1.1. Now since that all haue not faith, but onely some few, and those for the most part of the meanest rank, wee must neither wonder, nor be offended at, nor doubt of the truth of the gospel of Christ, if we see the most and the greatest persons to oppose it, and that few do embrace it; for since the most haue not faith, they cannot but oppose the truth.  
Out of these words we may gather in the last place, 
Doct. 5. Faith is Gods gift.  that faith is Gods free gift of grace: for if it were in mans power to beleeue, then all should haue faith, which as wee plainly see is not true. This is to bee observed against all Pelagians, both old and new,( these are the Papists) who will haue faith to bee in mans own power.   

Vers. 3. But the Lord is faithful, who shall stablish you, and keep you from evil.  
IN this verse there is a preventing of an objection: for they might object and say, since there are so few believers, and so many Infidels, that are enemies to the Church of God, and seek to overturn the faith of the godly, how shall we persist in the faith, and truth of the gospel? To this the Apostle answers, that God is faithful, who shall stablish you, &c. In the verse, note, First, Gods works: they are two, 

1. to stablish them. 
Parts.   
2. to keep them from evil. Secondly, the reason, he is faithful.   Let us see the meaning.  
But the Lord is faithful] That is, 
Sense.  true and unchangeable always, keeping his promises, and therefore he will give his child grace to persevere as he hath promised: and since you are of the number, he will stablish you in the truth, and keep you from evil, that is, from the stratagems of Satan( that evil one, 1 joh. 2.14.) and his instruments, 
The godly shal persevere.  so that neither he nor they, shall cirumvent you by their wil●ss, nor turn you away from the faith. The Doctrines follow, which are these.  
We may hence gather, 
Doctr. 1. The godly shal persevere.  that the godly shall persevere in faith, and not fall finally: for they are preserved in Christ, Iude vers. 

1. see joh. 6.39.  
2. Tim. 4.18.    
1. God hath promised, that they shall persevere, jer. 32.40. Now God is faithful, and will keep touch: he is no changeling, he will make his word good. 2. God hath an omnipotent power to preserve them that are in Christ, joh. 10.28. 1 Pet. 1.5. 3. Gods spirit is powerful in them, they cannot sin, viz. with full consent of will; nor finally, 1 joh. 3.9. 4. Christs intercession shall prevail in their behalf, Luk. 22.31.  
This doctrine serves to confute the Papists, who teach that faith may be lost, and that the child of God may fall from his election.  
The godly are often prompt and ready to take offence, and to stumble at a small thing: These Thessalonians were ready to take offence at Pauls doctrine; because he and it were opposed by absurd and evil men.  
Ministers must be prompt and ready to prevent offences in the godly: this we see in Paul, who is ready by way of Prolepsis, to prevent that offence which the Thessalonians might take, because his gospel was opposed.  
God is faithful in keeping his word and promise, 
Doctr. 4. God faithful.  Gen. 21.2. Numb. 23.19. 1 Cor. 10.13. he will fulfil with his hand, whatsoever he hath spoken with his mouth.  
Hence Gods child may gather comfort, to whom many great, and precious promises are made: all these, in the appointed time, shall be performed; for God that made them is faithful. 2. The wicked may conclude terror; for all the threatenings denounced against them shall be accomplished; for God that did denounce them is faithful. 3. This doctrine serves for the instruction of us all, to teach us to be faithful, to keep touch, and to be our words-master, if it be possible, and God will so haue it:( this proviso always inserted) that our words be salted with the salt of grace, our promises be lawful, our bargains honest. Come we now to the next verse.   

Vers. 4. And we haue confidence in the Lord touching you, that ye both do, and will do the things which we command you.  
IN this verse,( which some would haue to be a Preface, by which the Apostle makes his passage to that which follows in the sixth verse) there is set down a second general precept, viz. that they would do, and continue to do, that which he had taught them.  
In it note, 

1. the manner of propounding it.  
2. the matter. 
Parts.     
We trust] He saith not, 
Sense.  we charge and command you, but we trust, that he might the more move them to obey his doctrine. again, he saith, we trust in the Lord,( not in them) for it was not in their power to continue in the Apostles doctrine; it must be the Lord that must enable them to do it. But what did he trust in the Lord? even this, that as for the present they did, so they would persevere to do the things that he, and his associates commanded them. Come we now to the observations that hence arise.  
In that our Apostle conceives future good of them, 
Doctr. 1. Present good in others, must make us conceive future good of them.  because of the present good that he saw in them, we may learn; That if a Pastor see any thing that is good in his flock, he must thereupon promise to himself from it, and hope that there shall be a perseverance in goodness. And this he must make known to his flock: For if a mans flock know, that their Pastor hath a good opinion of them, and that he expects much good from them; it will not a little provoke them to grow and persevere in goodness, and to hold out in the course begun, and instigate them so to run the race of christianity, that they may obtain.  
In the Lord] Hence we may learn, that the power to obey apostolical doctrine, must be ascribed to God; he must haue all the glory of it: For it being contrary to our nature, we shall rebel against it, and not obey, unless God work in us the grace of obedience by his irresistible spirit: the Lord therefore in mercy enable us to obey the same. Amen.  
do, and will do] The calling of a Christian requires practise and perseverance. For first, Practise is praiseworthy, 1 Cor. 11.2. Secondly,& it, with perseverance, makes a man blessed, Reu. 1.3. Iam. 1.25. Ps. 1.2. Thirdly, Practisers are justified, Gal. 2.13. Fourthly, Non caepisse said perfecisse virtutis est: true virtue consists in perseverance. Fiftly, perseverance wears the crown, 2 Tim. 4.7, 8. Reu. 2.10. So that 

1. it is no enough to look into the doctrine of the Apostles:  
2. nor to hear it only:  
3. nor to know it only; for he that knows his Masters will, &c.  
4. nor to profess it, Matth. 7.21. but we must practise it, and that with perseverance: for he that puts his hand to the plough, and looks back, is not worthy of the kingdom of heaven.    
Lastly, from this verse we may gather, that the doctrine of the Prophets and Apostles, must be a rule and square, according to which we must live, 1 Thess. 4.1. Psal. 119.165. Isa. 8.20. As many as walk after this rule, peace shall be unto their souls, Gal. 6.16. We must not then tread in the steps of Ancestors, follow the example of others, nor be lead by our own good meanings: these are not fit rules to be guided by; nor squares warranted by God to live after. Thus far of this verse: the fifth verse followeth.   

Vers. 5. And the Lord direct your hearts into the love of God, and into the patient waiting for Christ.  
IN these words is contained a special precept, viz. that they would direct their hearts to the love of God, and into the patience( as some translate) or( as others) into the patient waiting for of Christ. In the words, we may note, 

1. the manner of propounding it: it is set down in the manner of a prayer; he wishes that to them from God, that he exhorts them to perform.  
2. matter, which is, that they would direct their hearts, &c.    
And the Lord direct your hearts] By Lord is here meant the Holy Ghost, 
Sense.  to whom it belongs to direct mans heart: 
Oecumenus. Reuterus.  the Apostle had before prayed unto the Father, and the son, now he prays to the Spirit.  
Direct your hearts] Here is a metaphor, intimating that our hearts are perverse and crooked, and subject to err, and bend the wrong way, since the fall of Adam, and therefore stand in need of good direction.  
Into the love of God] These words may either be taken actively or passively: actively, for that love wherewith we love him: or passively, for that love wherewith he loveth us in Christ.  
And to the patience of Christ] These words may bear a double sense: The first is this; that ye may bear afflictions patiently for Christ his sake: or secondly, that ye may patiently wait for Christ his coming. The sum of the exhortation is this: See that ye love God, and that ye get assurance that God loues you; see that ye suffer patiently for Christs sake, and that ye wait with patience, till he come in glory to judge both quick and dead. The doctrines are these.  
In that this exhortation is uttered in manner of a prayer, we may learn, that we must not presently vpon exhortations, admonitions, or commands, infer free-will, and power to do that which we are exhorted unto, or admonished, or commanded. But since that oftentimes precepts in Scripture are changed into prayers, it must teach us that power to obey is not from ourselves, but from God, who works in us both to will and do: Exhortations, admonitions, and commands, show not what we can do, but what we ought to do.  
Here wee haue a proof of the Trinity, before Paul prayed to the Father and Son, now he prayeth to the Holy Ghost. See, for the further proof of this doctrine, 1 joh. 5.7, 8. 2 Cor. 13.13.  
Hence wee gather, that the Holy Ghost is true God, in that Paul prays unto him. Besides this, we are baptized into his name, Matth. 28.19. and Gen. 1.2. he is said to bee like an hen, viz. to cherish and warm the creatures, and( as it were) to put life into them, as to chickens, which no creature can do. again, the sin against the Holy Ghost is a great sin, Heb. 10.29. yea, unpardonable, Matth. 12.31, 32. All these( with many more, that might be alleged) are strong reasons, to prove that he is true God.  
Direct] We may hence conclude, 
Doct. 4. We apt to err.  that wee are apt to err, and to turn aside out of the right way, Psal. 119.176. Isa. 53.6. subject to err in doctrine, since wee know but in part; and in manners, since we are sanctified but in part; therefore wee had need to entreat the Lord to direct us, and led us aright. And that so much the rather, because as we are apt to err of ourselves, so there are many things to misled us: Satan, by his temptations; sin, by her allurements; the world, by her profits and pleasures; the wicked in the world, with their persuasions and bad examples; false Teachers, by their doctrine; and our own corrupt and deceitful hearts.  
Into the love of God] If wee take the words actively, 
Doct. 5. Get Gods love into our hearts.  the doctrine that ariseth is this: That we must get the love of God into our hearts: david resolves to do it, Psal. 18.1. This we are commanded, Matth. 22.37. Iosua 23.11. Thus did Salomon, 1 Reg. 3.3. To enlarge this point, we will set down, 

1. Some motives unto it.  
2. signs to know it.  
3. means to get it.    
The motives to move us to love God, are these.  
1. Those things that move us to love other things, 
motives.  must move us to love God. They are four: 

1. The goodness of the thing.  
2. Beauty.  
3. nearness of the thing unto vs.  
4. goodness already received, or else expected.   All these are in God. 

1. goodness: Est in Deo bonitas, quia ipse est bonitas: 
Mark. 10.18.  Why callest thou me good? There is none good but God.  
2. There is beauty and glory in God: his house, his testimonies, and all his creatures are beautiful, much more he himself; Pulchrum coelum, pulchra terra, at pulchrior qui fecit illa.  
3. God is near unto us, being our Father by creation and adoption, and having taken our nature vpon him, 1 Tim. 3.16.  
4. We haue had, and still expect all good things from him, For every good, &c. Iam. 1.17.   The second motive is, that if we love him, he will aclowledge us for his own, 1 Cor. 8.3. 

3. He will be merciful unto us, Exod. 20.6.  
4. All things shall work together for our good, Rom. 8.28.  
5. We shall haue a crown of life, Iam. 1.12.    
signs of our love to God are these:  

1 Keeping Gods Commandements, joh. 21.15.  
2. If we can be content to endure any thing, yea, even death itself, for Christs sake, Acts 5.41.  
3. A love of Gods children: they that love the Father, will love the children, if not for their own, yet for their Fathers sake.  
4. Hatred of that which God hates.  
5. A desire to persuade others to love God.  
6. Wee cannot endure to hear God ill spoken of, no not by our nearest and dearest friends, no more than jonathan could endure, to hear david ill spoken of by his father.  
7. A delight in the use of Gods ordinances, as in praying, hearing, reading, meditating, receiving, because by these means we haue familiarity with God, whilst we are vpon earth.  
8. Bounty and liberality, in bestowing things for the furtherance of Gods glory, and good of his Church.  
9. To bee often speaking and thinking of God.  
10. To do his will without irksomeness.  
11. In all things to seek to please him.  
12. If we wish well unto him, viz. that his name may bee hallowed by us and others, and that whatsoever is his due, may be given unto him, by us and all others: if wee desire to be united to him: and if we ioy and solace ourselves in him.   
The means to get the love of God into our hearts, is this.  
Let us empty our hearts of the love of the world: and that the rather, because, 

1. It is enmity with God, Iam. 4.4. so that these two loues cannot stand together, 1 joh. 2.15.  
2. Because that the world, and all things that are in it, are but vanity, Eccles. 1.2.  
3. The world doth but flatter us, as Laban did jacob: when it doth the best, it gives us but bleare-eyed Leah, in stead of beautiful Rahel: momentany and soone-fading pleasures, for unspeakable and neuer-fading joys.    
If we take the words passively, 
Doct. 6. Labour to see Gods love.  for the love that God bears to us in Christ, they teach us this lesson: That we must labour to see Gods love, and get the evidence of the same unto ourselves. This was in the Romans, the love of God was  shed abroad in their hearts, 
Rom. 5 5.  that is, they had a sense and feeling of it. Wee must labour to comprehend the length, breadth, depth, and height of Gods love, Ephes. 3.18, 19.  
But Gods love, in respect of these dimensions, passeth our knowledge, vers. 19.  
Yea, the knowledge of any mere man, but it is  shed abroad in the hearts of Gods children, by his Spirit; which is therefore given unto them, that they might know the things that are freely given them of God. The reason of this doctrine is, because that from the sense and feeling of Gods love, will issue, 

1. A fervent and unfeigned love unto God, 2 Cor. 5.14. 1 joh. 4.19.  
2. An hearty love unto our neighbour, for Gods sake, 1 joh. 4.21.  
3. Ioy in the Holy Ghost, 1 Pet. 1.8.  
4. An assured hope of future glory, Rom. 5.5.   Lastly, it is a lasting love, jer. 31.3.  
What are the signs of Gods love to us?  
1. The Spirit of sanctification. For, as Gods love to Christ was manifested, when the Spirit descended vpon him, Mat. 3.16. so Gods love is manifested to us, when his Spirit descends into our hearts, to sanctify vs. 2. Chastisements are signs of Gods love to us, Prou. 3.12. Reu. 3.19.  
And into the patience, 
Doct. 7. Be patient.  or patient waiting for of Christ] As the words may haue a double sense, so they may afford us a double instruction: 

1. That wee must bear afflictions patiently, for Christs sake; Thus did Paul, 1 Cor. 4.11, 12. To this wee are exhorted, Heb. 12.1. for this is acceptable to God, 1 Pet. 2.20.  
2. Thus Christ suffered for us, vers. 21.  
3. This is the way to heaven, Acts 14.22.  
4. This makes us like to Christ, Heb. 2.10.  
5. It is a testimony of Gods love, Heb. 12.6.  
6. They are sent of God, they come not by chance: 
motives to persuade us to bear afflictions patiently.  this made david patient; I held my tongue, and said nought, because thou, Lord, didst it, Psal. 39.9.  
7. Wee haue justly deserved afflictions, yea far more, and greater than are inflicted vpon us by God.  
8. God sends them for good ends and purposes: 

1. As corrections for sins past.  
2. To prevent sins to come.  
3. To try what is in our hearts.  
4. To keep his children in obedience to his Commandements, Hosea 2.6.     In this place the Holy Ghost borroweth a comparison from wild beasts, which going in the way, see green pastures, and desire to enter in, and therefore go to the hedge, but feeling the sharpness of the thorns, dare not adventure to enter in: So Gods people, like unto wild beasts, in respect of sin, viewing the green pastures of this world, which are the pleasures thereof, are greatly affencted therewith: And if it were not for the sharpness of crosses, and temptations, which are Gods spiritual hedge, by which he keeps them in, they would range out of the way,& rush into sin, as the horse into battle.  
These words taken in the latter sense, 
Doctr. 8. Wait with patience Christs coming to iudgement.  teach us that we must with patience expect Christs coming to iudgement; and that the rather because it will tend greatly to our comfort: For then he will be revenged of his and our enemies, and we shall be glorified together with him, both in soul and body for ever, 2. Tim. 4.8. Phil. 3.21. 1 Pet. 5.4. Col. 3.4. 1 joh. 3.2. pass we on to the sixth verse.   

Vers. 6. Now we command you, brethren, in the name of our Lord Iesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which ye received of vs.  
IN this verse, 
Parts.  there is a fourth admonition given to them: in which note, 

1. the manner how it is propounded:  
2. the matter. 
Sense.    The meaning is this: Now we command you, by virtue of our ministry, in the name of our Lord Iesus Christ, that is, by virtue of our authority received from Christ. The Apostle goes about to terrify them with the name and authority of Christ, and to affright them from having any commerce or society, with such as walk inordinately. But what did he command them? even this, that ye withdraw yourselves &c. They must not presently excommunicate inordinate persons, but refrain their company for a time, and take heed of being too familiar with them: for this is a step to public excommunication, which must follow, if there be not repentance. From every Brother,] That is, from every one that outwardly professeth religion, whether man or woman, the more worthy sex being put for both: Such we must be very careful to shun, 1 Cor. 5.11. That walketh inordinately,] That is, which lives not according to our Doctrine, but lives idly, and doth not labour in some lawful calling or other. Come we now to Doctrines.  
Out of this verse we may learn, in the first place; that whereas the Apostle doth charge them in Christs name, to refrain the company of inordinate persons: That men are very hardly drawn from wicked company; the very best, by reason of the remainders of sin that are in them, delight to haue fellowship with evil and wicked persons, and sinners.  
We must not only refrain the company of wicked persons, after excommunication, but also before, that so they may be brought to repentance, and avoid the public censure of excommunication.  
They live inordinately, that live not according to the rule of Gods word: God is a God of order, his word is a rule of order, they that olive there-from, live disorderly; such are idle persons( and these are especially here meant, as may appear, verse 12.) that do, aliena vivere quadra; live vpon another mans cost: and like Drones, eat up the laborious Bees honey: Such are drunkards, and gluttons, that do eat and drink more then sufficeth nature. In a word, such are all they, that do but digress a straws breadth, from that perfect law of liberty, prescribed to us by God, as a perfect rule and square, whereby to order and frame our lives.  
Lastly out of this verse we may gather, 
Doct. 4. Idle persons, disorderly walkers.  that not only notorious wicked persons( as whoremongers, drunkards, murtherers, theeues &c.) are to be shunned, but idle persons, that do not labour in some honest calling, and get their bread with the sweat of their brows. These are those inordinate walkers, that the Apostle doth principally speak of in this place: and in this verse he useth diuers reasons to move them to shun the company of such: 

1. we command you in Christs name, that is, by virtue of our calling, being Christs legates:  
2. they are {αβγδ} for they walk contrary to the order prescribed by God, viz. that every one should labour in some honest calling, that so he might profit both Country, Church, and Common-wealth: Now if they must shun Idle persons, much more Idelenesse itself.   Come we now to the next verses.   

Vers. 7. For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you.  
8. Neither did we eat any mans bread for nought: but wrought with labour and travail night and day, that we might not be chargeable to any of you.  
IN these verses the Apostle sets down another reason to move them to shun the company of idle persons: it is taken from his own example, and the example of his colleagues; They lived not idly, but laboured night and day; now their examples were to be followed. In the words we may note, 

1. the greatness of their labour:  
2. continuance of it:  
3. end of it.    
Let us see the meaning. 
Parts.  You Thessalonians know well enough, by our Doctrine, that ye ought to follow the examples of me, and my companions, so far forth as we are followers of Christ, 
Sense.  and live as we teach: so that you are to labour and not live idly, For we behaved not ourselves disorderly, that is, wee lived not idly amongst you. Neither did we eat any mans bread for nought:  
Had Paul and his companions eaten their bread for nought, if giuing over their manual labours, they had for preaching, lived on their cost?  
No, For every labourer is worthy of his hire, especially such as work in the Lords vineyard: For they that sow spiritual things, are well worthy to reap carnal, 1 Cor. 9.11. But here the Apostle speaks according to the iudgment of some wicked and ungodly men, who thought the labours of the Apostle, and his companions to be little or nothing worth: They thought that whatsoever they had for their preaching, was given gratis: Too many such there are in these dayes, who think( nay which is more, they will not stick to say) that Ministers haue their living for little or nought doing: so basely do carnal minded men esteem of the Ministers labours in the gospel. But wrought with labour] The greek word is {αβγδ}, it signifies labour with carefulness, and grief,( and travail) The word in greek is {αβγδ}, it signifies labour joined with carefulness, grief and wearisomeness, so that they were not sluggish labourers, but such as laboured till they were weary, and no marvel, since they did both preach the gospel, and labour with their hands. 
Acts. 18.3.  Night and day] By this it appears, that as their labour was great, so in like manner it was continual: 
1 Cor. 4.12.  for they laboured night and day, and all for this end, that they might not bee chargeable to any of the Thessalonians.  
Was not this a work of supererogation in Paul, and his fellow-laborers: did they not more then their duty, in that besides preaching, they laboured with their hands?  
No: for if they had not laboured with their hands, to haue maintained themselves, the course of the gospel had been hindered, since the Thessalonians for their poverty, were not able to maintain them: Now Paul being an Apostle, was bound to do his utmost, to remove whatsoever might hinder the course of the gospel. Come we to observations.  
The Apostle having prescribed a right manner, 
Doctr. 1. A Ministers life and Doctrine must accord.  and form, how they should live well and orderly( as may appear by the last words of the former verse) is the first that follows it, and as a good guide goes before them. By this example all Ministers must learn, that they must be the same in life, that they are in doctrine, and show themselves examples in life, as Paul exhorts, 1 Tim. 4.12. It was the fault of the Scribes,& pharisees, that they said, & did not as they said. If Ministers do live as they teach, they shall edify a great deal more: for validior est vox operis quàm oris: they shall purchase more authority and credit to their doctrine, and more glorify the gospel of Christ. But of this heretofore.  
How ye ought &c.] People must imitate their Pastor, 
Doctr. 2. People must imitate the godly life of their Ministers.  whilst they tread in the right way, and so live as they teach others to live, Philip. 3.17. 1 Cor. 11.1. Heb. 13.7. this was in the Thessalonians, 1 Thess. 1.6. So that those are to be reproved, that having good guides, neither do nor will follow their ensamples. Too many there are, that will follow their Pastors in that which is nought, few in that which is good.  
Among you] Paul lived amongst men, and conversed with them. He was not like to the hermits, nor Monks, who sever themselves from human societies, and betake themselves to a solitary course of life, contrary to the very course of nature, man being by nature a sociable creature; not to speak of Gods word, that is quiter against this practise.  
Neither did we eat] From the dependence of this verse vpon the former, we may learn; That he that eats, and labours not, lives disorderly: for it is contrary to the order set down by God in his word, who hath appointed that in the sweat of a mans face he must eat his bread. Too many there are that live disorderly: for many there are that eat and labour not. And if this be a fault in the laity, a far greater scandal were it, if in the Tribe of levi, any be found more busy to fleece their flock, than to feed it. 
Doctr. 5. carnal men do value at a low rate the Ministers labours.   
For nought] Carnall-minded men deem the labours of the Minister to be little or nought worth: In their iudgement a Thresher or Ditcher is worthy of more for a dayes labour, than a faithful Minister, for many Sermons studying and preaching. Filthy Swine that they are, they cannot prise as they ought, and as it deserves, the precious pearl of the gospel. E stercore nati, a right dunghill brood they are, preferring with Aesops cock, a barley corn before a precious gem. Far unlike to him of whom the gospel makes mention, Matth. 13.44, 45, 46. that sold all that he had to purchase the rich treasure, and precious pearl of the gospel.  
In that Paul and his associates labour with their hands to maintain themselves, rather than the Gospel should not go forward, we may learn; That Ministers must be content to undergo any labour and pains, that they can, that the gospel may haue progress and free passage without offence. see 1 Cor. 4.12. Act. 20.34. 1 Thess. 2.9.  
again, here we see in this verse a remedy against extreme poverty, viz. great and continual labour: for as sloth brings a man to poverty, Prou. 6.11. Prou. 19.15. so labour through Gods blessing shall enrich a man, Prou. 13.4. Prou. 12.11. Prou. 14.23. Let every one therefore be careful to labour in some honest calling or other.  

Difference betwixt Apostles and other Ministers.  Here we may note a difference betwixt the Apostles and other Ministers: they could both preach& work with their hands, which other Ministers cannot do: and no marvell; for they were endowed with a great measure of Gods spirit, and immediately assisted by the same, so that they could preach without study: other Ministers must red, meditate, and study much, if they will divide the word aright, and show themselves workmen that need not be ashamed, 2 Tim. 2.15.  
Wrought with labour &c.] In that Paul had two callings, and laboured in them both, it may be demanded, whether it be lawful for a man to haue two callings, and to employ himself in both or no?  
Yea, if the one do not hinder the other, but he be able so to discharge the duties of both in some good measure, as God may haue glory, and the Church and Common-wealth be profited.  
That ye might not &c.] Paul and his companions laboured and took pains for the good of the people, rather than their own, that they might not be burdened with contributing to them. Hence we may learn, that we must labour for others as well as ourselves, and seek to profit not ourselves onely, but others also, and that both in body, Ephes. 4.28. and soul, 1 Cor. 10.33. we must be for the common good, as well as for our own private good: we must not be( as the old common proverb is) every one for himself, but one of us for another: for non nobis sumus nati, &c.  
That we might not] Christians must haue a care, 
Doctr. 9. Christians must not be burdensome one to another.  as much as in them lies, that they be not burdensome to others, tho they be in some sort bound unto them. These Thessalonians were bound unto Paul for his ministery( and so were the Corinths) and yet he would not be a burden unto them. Tho children be bound unto parents, and parents unto children, yet they must take heed, that they be as little burdensome one to another, as may be. Christians must haue a care so to live( if God will) as they may be an help unto others, Ephes. 4.24, 25. so far must they be from being burdensome one to another. Oh that such Ministers would consider this, who being silenced through their obstinacy, do all their life time prove burdensome to the Church.  
Be burdensome to you] It seems that these Thessalonians which did beleeue, were very poor, since they were not able to maintain their Minister. So that hence we may learn, 
Doct. 10. Godly for the most part very poor.  that Gods children are for the most part very poor: they ordinarily haue the least part of outward blessings. The Church of Ephesus was so poor, that his own hands ministered to his necessities, Act. 20.34. The Church of Corinth was very poor, so that he laboured with his hands to maintain himself, 2 Cor. 11 8, 9. and this Church of Thessalonica. So that we must not judge of mens inward estate by their outward: The true Saints of God may be in great poverty, when wicked wretches tumble themselves in wealth and riches; as is manifest in the parable of dives and Lazarus: The true Church of God may be in great misery, when as the Synagogue of Satan may flourish with outward pomp, and abound with worldly wealth. It followeth.   

Vers. 9. Not because we haue not power, but to make ourselves an ensample unto you to follow vs.  
HEre is a preventing of an objection: for they might object and say; Thou hast no right to demand any thing of us for preaching.  
To this he answers, that his taking nothing of them was not because he had no power, or that it were not lawful to take any thing of them; for he had power and right to receive wages for his pains: but he did not so, but wrought with his hands; partly, because of their poverty; and partly, that he might be an example for them to follow. Out of this verse we may note,  
1. That Paul doth so yield his right, 
Doct. 1. Sometimes depart from our right.  as that he doth no whit diminish the Ministers right: for he shows that tho he did not receive hire for his labours, yet he might haue done it. Hereby we learn, that we must sometimes, and in some cases, yield our right, but yet so, as we do not infringe the right and title of others. Christ yielded part of his right, when he payed tribute: and this he did, that he might not offend; but he doth it in such manner, as that he doth not infringe the right of them that are freed from it, Mat. 17.25, 26, 27. But in what cases are we to part with our right? 

1. for the furtherance of the gospel,  
2. to avoid scandal and offence.    
Not because we haue not power] Ministers may lawfully receive stipends for their pains in preaching, 
Doct. 2. Ministers to be maintained.  it is Gods ordinance, that they that serve at the altar, should partake with the Altar, that they that preach the gospel should live of the gospel, see 1 Cor. 9.7, 11.13, 14. Gal. 6.6. The labourer is worthy his hire, Mat. 10.10. By this it appears how greatly those carnal worldlings are deceived, who think that the Ministers haue no right to their temporal things, whereas the word of God charges us not to forsake the levite, Deut. 12.19. and common equity requires, that they that spend themselves, as a candle, to give light to others, should be maintained by them.  
An ensample] Ministers must so live, as they may be fit patterns for others to follow, 1 Pet. 5.3. they must feed piae vitae exemplo, as well as doctrinae pabulo, 1 Tim. 4.12. for plus vivitur exemplis, quàm regula; we look more to the life of a Minister, than to his Doctrine.  
Follow us] Idle persons must be moved to work, by the example of their betters, that labour and take pains. If Paul laboured with his hands, whose office was to preach, and might haue lived thereupon; much more must others work, whose labour is manual, and not mental. It followeth.   

Vers. 10. For even when we were with you, this we commanded you, that if any would not work, neither should he eat.  
IN this verse the Apostle shows what Tradition it was that he spake of in the sixth verse, viz. that commandment which he gave them, when he was present with them. In the verse is set down a reason to move idle persons to work: it is taken ab aequo: for equity requires, that if a man look to eat, he must work. Let us see the meaning.  
For even when &c.] As if he should say: 
Sense.  We by labouring make ourselves an ensample for you to follow; because that when we were present with you, we did command you, that if a man did not work, he should not eat. For the better understanding of this precept, we must know, that there is a double labour, of the wit, as well as of the hands; of the mind, as well as of the body. Such is the labour of Ministers, Magistrates, schoolmasters, &c. in their several callings. Both kind of labours are here meant: and the mental labour is the sorest labour, surpassing all manual and corporal labour, tho ignorant sots judge otherwise.  
Out of this verse we may learn, 
Doctr. None must be idle.  that none must be idle, but labour in some honest calling or other, to get their own bread. God doth not permit such to eat at all, that do not labour. A sin it is to suffer such in a Common-wealth; but a far greater sin to maintain and relieve them. Away therefore with idle Monks and Abbey-lubbers, that feed of the fat of the earth, but undergo no labour for the good either of the Church or Common-wealth. Away with lusty beggars, that can labour and will not, but go roguing up and down, counting it a bondage to be tied to one town or Parish, and think it to be freedom and liberty to dwell every where. These are caterpillars of a Common-wealth, and the greatest robbers of the poor that are. Much hurt comes both to Church and Common-wealth by them, and no good at all.   

Vers. 11. For we hear that there are some which walk among you disorderly, working not at all, but are busy-bodies.  
IN this verse the Apostle gives a reason of his admonition set down in the sixth verse, viz. a report that he heard concerning idle persons: and this he doth lest he should be thought to haue admonished them rashly, and without good ground. The meaning is this: We therefore wish you to shun every idle brother, for that we hear by the relation of others, that there are some which walk disorderly, that is, idly, {αβγδ}, working nothing at all, but playing the busy-bodies, and meddling in other mens matters. Here the Apostle useth another reason against idle persons, to move us to shun their companies: They are pragmatical, always burning their lips in other mens pottage, and meddling with that they haue nothing to do with: {αβγδ}.  
Out of these words we may learn these points of doctrine.  
In that Paul as soon as he heard of idle persons, did warn the Thessalonians to avoid their society; we may learn, 
Admonish in time.  That Ministers must oportunely and fitly admonish their people to take heed of vices: A word spoken in due season, is as apple of gold with pictures of silver. Good counsel must be given in due season; and men must be forewarned of vices, before they meddle with them. Paul warns them betimes to shun idleness and idle persons.  
We see that idleness causeth curiosity; 
Doct. 2. idleness and curiosity go together.  such as do not labour, will be prying into other mens affairs, and meddling with other mens businesses: such widows as were idle, were tatlers and busy-bodies, speaking things they ought not, 1 Tim. 5.13. Reas. The mind of man is never at rest: if it be not occupied about honest labours, it converts itself to works dishonest& forbidden: And as idleness is the cause of curiosity, and makes a man a busy-body,( a sin forbidden, 1 Pet. 4.15.) so it is the cause of whoredom, Quaeritur Aegistus quare sit factus adulter, In promptu causa est, desidiosus erat, yea, and of many other sins, according to the old proverb, otia daunt vitia: and that other speech, Homines nihil agendo, malè agere discunt. It must therefore bee carefully shunned of us all. Let us proceed.   

Vers. 12. Now them that are such, we command and exhort by our Lord Iesus Christ, that with quietness they work, and eat their own bread.  
SAint Paul, in this verse, gives a double precept to idle persons. In the words wee may note, 

1. The manner of propounding.  
2. Matter.    
Now them that are such] That is, 
Sense.  idle persons and busy-bodies; we, by our authority, command, and yet, that wee may sooner prevail, wee do lovingly exhort you, and yet not of ourselves, but by our Lord Iesus Christ, that is, in the name of Christ, and by authority from him, that with quietness they work, and be neither idle, nor turbulent, and eat their own bread, and do not live on other mens cost. The Doctrines follow.  
In that he doth command and entreat them in the name of Christ, we may note, 
Doctr. 1. Idle persons hardly reclaimed.  That such as are given to idleness, are very hardly brought to labour and pains taking: They find such ease and pleasure in idleness, that they will not employ themselves in honest labour. How many go from door to door, begging their bread, that are very able to work? Men therefore that are in authority, must not suffer persons to be idle, but set them to work when they are young; for, if people once get a haunt of idleness, they will hardly leave it; for, otium is iucundum malum, a delightful evil.  
They work] idleness must bee carefully shunned, 
Doctr. 2. idleness must be carefully shunned.  therefore the Apostle commands and exhorts them, and that in the name of Christ, to work. It is a sin odious both to God and man: It is a great shane and disgrace for men, to be idle, Tit. 1.12. especially if they be young, {αβγδ}, saith Euripides. Pecudis vitam dixeris, non hoins, si nulla sit vitae exercitatio, saith Aristophanes. idleness is maleficij principium,& nouerca omnium virtutum, as Basil saith. Chrysostome terms it, Malitiae foams. Augustine calls it, Satanae puluinar. Idle persons are fit shops for the devill to work in. To be brief; idleness brings much evil to men, {αβγδ}, saith Menander. Otiumreges prius,& beatas perdidit urbes, saith Horace. In a word, let never idle persons look for any help from God: Deus ociantibus hand assistit, saith Sophocles. God will not aid them.  
own bread] Men must endeavour to live of themselves, and not be burdensome to others, Prou. 5.15. but of this heretofore.  
own bread] This phrase confirms a propriety of goods, 
Doct. 4. Propriety of goods confirmed.  and all outward blessings amongst Christians, contrary to all profane and brutish community established by Anabaptists or any other heretics: see Iosua 13.7. Mat. 6.11. again, Mat. 5.42. it is said, give to him that asketh: by which place we may learn, that it is Gods will, that amongst his people there should be a propriety of goods, and that all things should not bee common in that behalf; for the Lord would haue some to haue to give, and some to want, that they might receive; which would not be if all things should be common, both for use and propriety, as some haue fond imagined.  
In the primitive Church, all things were common, Acts. 4.32.  
That community was in such things onely, as men had then freely given for the common good, and yet even then, none were compelled or bound in conscience, to give all their substance in that sort: For, Peter tells Ananias, that his possession whilst it remained unsold appertained to him, and after it was sold, the price thereof was in his own power, to dispose of as he would, Act. 5.4.  
All things belong to believers, for Paul saith, all are yours, 1 Cor. 3.21.  
The Apostle meaneth that they had right in Christ, to all things, and did enjoy them by hope, but yet the fruition of them in actual propriet, is not had before the day of iudgement.   

Vers. 13. But ye, brethren, be not weary in well doing.  
IN this verse, the Apostle useth an Apostrophe; for having spoken to idle persons in the former verse, he doth in this verse, convert his speech to those that did work quietly, and were of ability, and by a prolepsis he meets with them, that through avarice, would not relieve the needy poor: these he exhorts to relieve the necessity of such as did want, and that without being weary, tho their covetousness, and the ingratitude and unworthiness of such as were needy, might cause the same.  
Hence we may learn, that it is a good dead to relieve the needy poor; such are they that are blind, sick, halt, lame, and not able by reason of their infirmities to labour for their living: impotent beggars must be relieved; they do well that do it.  
Men are soon weary of doing good to them that need, partly by reason of their own covetous and corrupt nature; partly, because of the pride, frowardness, ingratitude, and unworthiness of such, as are to be relieved.  
Neither our own covetousness, nor the indignity of such as are needy, must make us slower to relieve them, and do them good: needy poor, must be relieved, Eph. 4.28. Prou. 5 16. This is a thing acceptable to God, Heb. 13.16. Isa. 58.7. This will bring a blessing vpon them that use it, Prou. 11.25. Gal. 6.9. Quicquid datur pauperi propter Deum, est& donum& lucrum, donum quidem quia datur sine spe compensationis, lucrum vero quia dominus promisit cumulatissimam remunerationem pro exiguis officijs in pauperes, Basil in Psal. 15. see Prou. 19.17. Luk. 6.38. Such as help not them, shall haue no help from God, Prou. 21.13. They shall haue many a curse, Prou. 28.27. Wherefore let such as be rich do good, let them be ready to distribute, willing to communicate, that so they may be rich in good works, 1 Tim. 6.18.  
It followeth.   

Vers. 14. And if any man obey not our word, by this Epistle, note that man, and haue no company with him, that he may be ashamed:  
IN this verse the Apostle shows how we must carry ourselves towards the obstinate. Here is a preventing of an objection; for covetous persons, to save their bounty, might say, what if idle persons abuse this our liberality, and trust to it, and tasting of it continue idle? To this the Apostle makes answer,& tells them, that if admonitions and reproofs will not serve the turn, then they must, 

1. Note them,  
2. shun their company, that so they may be ashamed and amend.   In the words we may note, 

1. the punishment, it is double.   

1. excommunication:  
2. avoiding their company:   

2. faults to be punished, viz. contempt of Gods word, and disobedience.   Let us see the meaning of these words.  
And if any man that is idle, 
Sense.  obey not our word, taught you by this our Epistle, note that man, with the brand, first of monition, and afterwards of excommunication, and being excommunicated, shun his company, that by these means he may be brought to be ashamed and repent. The greek word here used, {αβγδ}, signifies, a turning of a man into himself, to behold and search himself, that he may see his own filthiness, that so he may be ashamed thereof and repent. Out of this verse we may learn these Doctrines.  
Excommunication must follow the contempt of Gods word: they that will not obey it, must be branded with the note of excommunication by episcopal authority, and cast out of the Church, Matth. 18.17.  
We must shun the company of excommunicate persons; for this will be a means to bring them to repentance, whereas our conversing with them would hinder it.  
We see here the end of excommunication, which is, to make an obstinate sinner ashamed of himself, that so he might be brought to repentance and be saved, 1 Cor. 5.5.  
again, we may hence observe, that there must be Discipline in the Church of God, as well as Doctrine.  
Lastly, we may hence learn, that if we must shun the company of idle persons, much more of drunkards, whoremongers, usurers, extortioners, and such like notorious offenders. Thus much briefly of this verse. Come we now to the next.   

Vers. 15. Yet count him not as an enemy, but admonish him as a brother.  
IN this verse there is a mitigation of the severity of the censure, lest the excommunicated person should be swallowed up of despair. The Apostle shows that we must not be estranged from a iustly-excommunicated person in affection, nor handle him too roughly, but admonish him mildly, as a brother, that we may bring him to repentance.  
The Apostle seems to contradict himself: for in the former verse he said, haue no fellowship with such an one: and in this verse he saith, admonish him as a brother; which cannot be without having some fellowship with him.  
The Apostle forbids dangerous, scandalous, and unnecessary familiarity, as whereby we may seem to favour, or at least to wink at their vices, showing no sign of hatred nor dislike.  
Out of this verse we may gather, that all kind of fellowship, with obstinate offenders, and excommunicate persons, is not interdicted; but only such as is dangerous in respect of ourselves, who may soon be corrupted: for a little leaven leaveneth the whole lump, 1 Cor. 5.6. scandalous in respect of weak brethren; or needless, there being no just cause.   

Vers. 16. Now the Lord of peace himself, give you peace always, by all means. The Lord be with you all.  
THus far of the matter of the Epistle: the last part of it follows, viz. the conclusion, in the 16, 17, and 18 verses. 
Parts.  It consists 

1. of a Supplication:  
2. a Salutation written with his own hand.   The supplication is contained in the 16 verse. In it note, 

1. to whom he prays, viz. to Christ:  
2. for what: 

1. for peace, which blessing is amplified, 

1. by the continuance of it, always:  
2. property, by all means.    
2. He prays for Gods comfortable presence and protection. The meaning followeth.      
Now the Lord of peace] That is, 
Sense.  Iesus Christ, so called, 

1. because he is the Prince of peace, Isai. 9.6.  
2. he is our peace, Eph. 2.14.  
3. the giver of it, joh. 14.27.   give you peace, 

1. with God.  
2. in yourselves.  
3. one of you with another: and that always, in prosperity and adversity, in life and death,( Luk. 2.29.) in this life and the life to come.   By all means( {αβγδ}) so the old Interpreter, with Beza, 
Vt nulla sit occasio pugnae relict.  and others red: other red( {αβγδ}) but the former reading is the better( in my poor iudgment) and most received. The Apostles meaning and desire is, that all occasions of iar might be taken away, and that they might live together in unity and concord, 
Psal. 133.  as it becomes Christians. The Lord be with you all] That is, the Lord vouchsafe you his gracious protection and comfortable presence, and grant unto you an apprehension of the same. Doctrines hence arising are these.  
The Apostle ends as he began, viz. with prayer, and diuers times inserts prayers in the Epistle; thereby teaching us, that all doctrine and exhortation is in vain, unless Gods spirit concur with it, and his blessing be vpon it; both which( as all other good graces) must be obtained by prayer: so that we must pray before we hear, in the time of hearing dart forth ejaculations, and also after we haue heard, pray for a blessing vpon the doctrine taught.  
God of peace give you peace] When we pray unto God, we must give him names correspondent to the things we pray for: if we crave wisdom, give to him the epithet of wisdom; if for mercy, the epithet of mercy; if for patience, the epithet of patience: S. Paul praying for peace, stiles him the Lord of peace.  
Iesus Christ is the author and giver of true peace; 
Doctr. 3. Iesus Christ is the author of true peace.  therefore he is called the Prince of peace, Isa. 9.6. and joh. 14.27. he saith, Peace I leave with you, my peace I give unto you: and in this verse Paul calls him the Lord of peace,& prays to him to give the Thessalonians peace. He is the author of internal peace with God, and a mans self; of external, whether civil or ecclesiastical; of eternal in the highest heauens: to him therfore we must pray for,& in him we must seek true and solid peace, if we will haue it. I would not haue any to suppose me to be so grosse-headed, as to exclude the Father, or the Holy Ghost, for these also are the authors and glovers of peace; therefore it is called the peace of God, Philip. 4.7. Col. 3.15.& Gal. 5.22. it is made a fruit of the spirit. But we must distinguish betwixt the principal and subordinate power, which do work any thing: God works by himself and from himself; Christ works by himself( being God) but not from himself, but from the Father: the Spirit works by itself( being God) but not from itself, but from the Father and the son, from whom it proceedeth.  
give you peace] Peace is a singular blessing: 
Doctr. 4. Peace is a singular blessing of God.  hence it is that the Apostle in the very upshot of his Epistle prays for this: And it is ordinary with him in his salutations to wish it to the people to whom he writes: And because it is so special a blessing, the wicked are deprived of it, Isa. 57.21. There are diuers kinds of peace, internal, external, eternal: internal is either with God, God and man being at one, Rom. 5.1. or with a mans self, his conscience being at quiet, Philip. 4.7. external is either with men, Angels, or other creatures: with men, either all in general, this is civil peace which we must labour after, Rom. 12.18. or with good men, this is religious peace, 1 Pet. 3.8. Isai. 11.6. Act. 4.32. with good Angels, Col. 1.20. with other creatures, as birds, beasts, stones, job 5 23. Psal. 91.13. Hos. 2.18. eternal in heaven; for which see Isa. 57.2. Rom. 8.6. All these kindes of peace are singular blessings, well worth the asking and having. 

First, peace with God is a singular blessing: for this is that which makes a man truly happy, and fills a mans soul with true comfort and ioy in the Holy Ghost.  
Secondly, peace of conscience: for this makes a mans conscience to be a continual feast; so great is this blessing( and yet but a fruit of the former, as all the rest be) that it passeth understanding, Philip. 4.7.  
3. Outward civil peace is a singular blessing of God: It is maximum bonum( as S. Augustine saith) for without it nothing can bee of continuance, the want of this is the overthrow of the Church and commonweal, but the enjoying makes both wonderfully to flourish; Pacis bono omnia constant,& tale bonum est pacis, vt inrebus creatis nihil gratiosius audiri, nihil delectabilius concupisci, nihil vtilius possideri soleat.   August.  
4. And no less a blessing is religious peace, when believers are all of one heart and mind, and live together in unity, Psal. 133.1.  
5. Peace with Angels is a singular blessing; for hence it is, that they are our seruants and protectors, Heb. 1.14. Psal. 91.11. whereas, if they and we were at odds, they would be ready, whensoever God would, to power out the full vials of his wrath vpon our heads.  
6. Peace with the creatures is a singular blessing of God; for this will cause them( if need require, and God will so haue it) to take our parts, and to fight for us, as the stars did once for Israel, judge. 5.20. whereas, if wee had not peace with them, they would( if God gave but the least beck) rise up in arms and fight against us, as once the stars did against Sisera.  
7. Lastly, eternal peace is a singular blessing; for it shall never be interrupted, but endure world without end. The Lord of peace, give us all this peace. A men.  
1. Since peace is such a singular blessing, let us labour after it; let us labour to be at peace with God: to that end get a true justifying faith; for Rom. 5.1. hence will issue all the other branches of peace: internal, of conscience: external, with Angels, men, and other creatures: eternal, in the highest Heauens.  
2. We must stir up ourselves to bee thankful for so excellent a benefit. Thou that hast peace with God, peace with thyself, with men, with the creatures, and assurance of peace in heaven, forget not to be thankful to him, that gave these excellent benefits to thee.  
always, and by all means] Paul doth not simply pray, that they may haue peace, but that they may haue it always, and by all means, Ne ullo pacto discordiae semina spargerentur: Lest there should bee any seeds of dissension sown amongst them.  
Hence we may learn, 
Doctr. 5. Care must bee had to keep the bond of peace.  That men must bee careful, by all means possible, to keep the bond of peace: Abraham had this care, Gen. 13.8. This wee are commanded, Psal. 34.14. Rom. 12.18. Heb. 12.14. Reasons. 

1. It is a manifest sign, that wee are endowed with true grace, Isa. 11.6, 7, 8. and that wee are subiects in that kingdom, which is the kingdom of peace, Rom. 14.17. the King whereof is the Prince of peace, Isa. 9.6.  
2. God is wonderfully delighted with it: Ergo, It is made one of his glorious epithets, Rom. 16.20.  
3. God shall be present with us, 2 Cor. 13.11.  
4. We should be worse than unreasonable creatures, Prou. 30.27.   The creatures in the ark agreed together, tho of a fierce, cruel, and devouring nature. A great shane it shall be for us, that are reasonable creatures, and live in the ark of Gods Church, if wee agree not, and live in peace, one with another.  
But what means must we use, to keep the bond of peace unbroken? 

1. use gentle speech.  
2. Be of a courteous behaviour.  
3. forbear reuenge.  
4. forgive wrongs.  
5. pass by infirmities.  
6. Interpret doubtful matters in the best sense.  
7. Stop our ears against tale-bearers.  
8. refrain from back-biting.  
9. Meddle not in other mens matters.  
10. yield, with Abraham, some of our own right: For these, and such like things, are parents to breed, and nurses to foster peace.    
Must we keep it with wicked men?  
Yea; but not in wickedness: with evil men, but not in evil: we must take heed, that wee bee not so at peace with men, as that we war against God: peace and truth must go together, Zach. 8.16. peace and edification, Rom. 14.19. righteousness and peace, Psal. 85.10. peace and holinesse, Heb. 12.14. If these things bee, then may we keep the bond of civil peace, even with wicked men.  
What, if when I speak of peace, and labour to live at peace always, and by all means, then men be froward, and prepare for war, as those in Dauids time, Psal. 120.7.  
If thou neither give, nor take occasion of jar and debate, theirs is the fault, and not thine; not thou, but they, must give an account unto the Lord.  
1. This must teach us willingly to embrace, whatsoever may make for peace, and carefully to shun whatsoever may hinder, or interrupt it, as hastiness, froward speeches, giuing of offence, meddling in other mens matters, &c.  
2 Hereby are those reproved, that will not accept of any equal conditions of peace, nor live peaceably, unless all things be as they would haue them, and go according to their mind: They do not pursue after, but fly from peace, they labour not by all means to keep the bond of peace, but rather go about to break the same.  
The Lord be with you] God is present in all places, and with all persons, but he is in a special manner present in and with his Church, to teach her, to direct her, to comfort, and protect her: Thus Paul desires God to be present with these Thessalonians: and thus he desires him to be present with his scholar timothy, 2 Tim. 4.22. We in like manner, must entreat God to be present with us and others, after this special manner, and not only in that general manner, that he is present with his creatures. Come wee now to the salutation, which is the second part of the conclusion.   

Vers. 17. The salutation of Paul, with mine own hand, which is the token in every Epistle: so I writ. 18. The grace of our Lord Iesus Christ be with you all, Amen.  
IN the 17. verse, Paul shows, that though he had a Secretary to writ this Epistle, yet he did, with his own hand, writ the salutation, which, as it was the token in every Epistle, by which they might know, that they were his, and no counterfeits, so it was the token by which they might know that this was his Epistle, and no spurious writing. For thus he writes, this is his salutation, by which his Epistles may be known, 
Verse 18.  viz. The grace of our Lord &c.] This salutation he ordinarily uses in his Epistles, to testify his great love to them to whom he wrote, in the words we may note. 
Parts.  

1. For what he prays:  
2. Whose grace it is:  
3. For whom he begs it, even all the Thessalonians: By Grace, is meant the free favour of God, and all blessings issuing therefrom, as streams from the fountain: It is called, The grace of our Lord Iesus Christ, because it is derived from God by him, unto all Gods adopted children.   God the Father is the fountain, Christ is the Conduit-pipe, by which all grace, whither spiritual, or temporal; whether the grace of God, whereby he loues us, or the grace, whereby his love is made known unto us, is derived to us all. Out of these verses wee may gather these points of Doctrine.  
1. That in Pauls time, there were counterfeit writings, falsely fathered vpon Paul and others; and therfore, that none might be deceived, Paul gives his Epistles a mark, with his own hands, whereby they might be discerned from spurious and counterfeit writings.  
In that Paul, as he began his Epistle with Grace, so he also ends it: Wee may learn, that the grace of Christ, is a most excellent and necessary thing: Fire and water are not so necessary for the body, as grace is for the soul; and therefore it is often and again to be asked. And whosoever knows, either the worth of grace, or want of it, will much call for it; they that do not so, either they value not grace, as they ought, or feel no need of it, which is a woeful dulness.  
3. All our salutations and greetings, our adieu's& farewells, ought to be grounded in the grace of Christ; otherwise they are but carnal: and therefore the Apostle biddeth the Christians, to salute one another with an holy kiss, Rom. 16.16. Or( as Peter speaks) with the kiss of love, 1 Pet. 5.14.  
4. Wee must aclowledge Christ for our Lord, as well as for our saviour; many can bee content to aclowledge Christ, as a saviour, to deliver them from Hell, but not a Lord to command them: this they cannot brook: They are like to those that said, Wee will not haue this man to reign over us, Luk. 19.14. Let such know, that damnation shall bee their lot and portion, Luk. 19.27. Those that cannot brook Christ to bee their Lord, shall never haue him to bee their saviour: Too many such there are, in these dayes, the Lord be merciful unto them, and season their hearts with the salt of saving grace, in his good time. Amen.  
Tri-vni Deo sit omnis laus& gloria in aeternum. Amen.  
FINIS.