1. THESSAL . 1.1 .

PAVL and SILVANVS , and TIMOTHEVS , vnto the Church of the Thessalonians , which is in God the Father , and in the Lord Iesus Christ : Grace be vnto you , and peace from God our Father , and the Lord Iesus Christ .

THe Inscription of the Epistle ; wherein are , first , the persons sending . Secondly , the persons to whom its sent . Thirdly , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or greeting .

The persons sending are Paul , Siluanus , and Timotheus .

In the Epistles to this Church it is obseruable , that the Apostle prefixeth his name : without any Title of dignitie or office . In others , dignifies his person with some Title of respect : an Apostle , or a Seruant of God , or both . Interpreters enquire reason of it , and thus resolue . Some impute it to his modestie , and desire to winne his Associates some equalitie of respect : some to his prudence , and care to auoid scandall , that might arise amongst Nouices , from shew of arrogancie : some to this , that perhaps they were not pestered with false apostles , as other Churches , amongst whom he needed to auow his calling : whether one or other , is not much materiall to inquire : neither occurres any thing of speciall notice , except this , That it is sometimes lawfull for a Minister , to vse those Titles of honour and reuerence , wherewith God hath graced him ; sometimes more conuenient the assuming should be forborne . PAVL , where he sees the authoritie and fruit of his Ministerie , hazarded by denyall of his Titles , insists largely in auowing of them ; as to a a 1. Cor. 9.1 . Gal. 4. & 2. Corinthians , and Galatians ; and where he sees concealement more conuenient to auoid shew of vaine glorie , he omits them .

The like is requisite for vs . There are people so idlely affected with Titles of dignitie , that the same Truth hath more or lesse authoritie with them , according to difference of persons , in these respects , that propound it . There are men of another straine , so vtterly distasting all Titles in a Minister , that the mention of them , on any occasion , is censured of vaine glorie , and the doctrine it selfe so much the lesse regarded . It is some part of a Ministers prudence , in these trifles to see , what is most conuenient for the peoples edification . Ministers I haue knowne of reuerend parts for learning and conscience , whose whole Ministerie hath beene therefore despicable amongst Idiotes , because nor Birth , nor Vniuersitie degrees haue commended them to the world ; so idlely are silly people carryed away with trifles : yet when gold is offered them , their care is not great how base the person is that brings it . Nor should it be much materiall , by whom Gods Word is brought vnto vs ; whether by Isaiah , as some thinke , a Prophet b b

Rabbi Salomon apud Lyram .

Hieron . in Prolog . ad Isaiam .

of the bloud Royall : or by Amos , from c c Amos 1.1 . amongst the Heardmen of Tekoa .

His Associates are Siluanus and Timothy . Siluanus seemes the same with Silas , who d d Act. 17.4 . ioyned his paynes with Paul , in first preaching to this people . Timothy had also his imployment there , not without profit for their confirmation .

Quest. It is here inquired , how associated to Paul , whether as ioynt Authours in inditing the Epistle ?

Answ. It no where appeares , that they had diuine inspiration , as Apostles , and Prophets ; or were chosen by Gods Spirit , to pen Scripture , rather thinke them mentioned , as Approuers of the Doctrines , and Exhortations here deliuered .

Quest. Was not Pauls authoritie sufficient to commend them to Gods Church ?

Answ. Sufficient , no doubt , in it selfe : yet inasmuch as the reuerence of these two was great in the Church of Thessalonica , Paul ioynes them vnto him : that by all meanes he might procure respect to his doctrine .

Obser . It is lawfull then to vse humana subsidia , humane helpes for aduantage of the Truth . c c Act. 15.23 . The Apostles , and Elders , and Brethren goe ioyntly in the decrees at Ierusalem , that by vniuersall consent Gods people might be more swayed to obedience . Very f f Act. 17.28 . Iames 1.17 . Heathens testimonies are not refused by Apostles , to aduantage the Truth . Vse . Like course is warranted to vs , where we may see Gods Truth may thereby get aduantage . What if the name of a Father , or some later Writer be sometimes heard in the Pulpit ? what preiudice receiues the Scripture thereby ? I neuer liked that thicke heaping of Fathers sentences in popular Sermons . It sauours too much of ostentation , and tends little or nothing to edification ; much lesse can I approue their allegation , as of Authours so authentique , as to impose on vs a necessitie of beleeuing , because they so teach ; yet are there Times , and Places , and Respects , wherein their mention may be of some auayle for Truth .

First , As , with some men , who knowes not , but their Names more sway , then the Names of Prophets and Apostles ? What if in that case we deliuer the same Truths vnder other Names , condescending so farre to their infirmitie for a while ? g g August . cont. epist. Fundamenti , cap. 5. Sayth S. Austen , I had not beleeued the Gospel , had not the Authoritie of the Church swayed with me . It was his Introduction to Faith : afterwards , h h Ioh. 4.42 . as Samaritans , he beleeues vpon firmer grounds . If by vs they be vsed as Introductions for a time , I see not what impeachment it is to credit of Scriptures .

Secondly , We cannot be ignorant , how vsuall the imputation of Noueltie is to reuiued Truths . i i Mar. 1.27 . What new Doctrine is this , say the people in Christs time ! Admiring his Miracles , say ours ; denying the Truth , for shew of Noueltie . In such case , if wee shew the Succession lineall of our Faith and Practice , and so take that Cauill from the Ignorant , me thinkes the Truth still gets aduantage .

Thirdly , And heare we not oft how we goe alone , and delight in singularitie ? Why may wee not remoue that Imputation , by shewing content of Churche Ancient and Moderne ?

Fourthly , There are extant in Fathers , Expositions and Doctrines of Scripture , in termes so significant , as better occurre not to our most serious Meditations : why it should bee vnlawfull to vtter them in termes of the Authors , rather then our owne , I know not .

k k August . cont. dua● Epist. Pelag. ad Bonifac. lib. 4. cap. 8. Ad Curam nostram existimo pertinere non solùm Scripturas Sanctas Canonicas aduersus eos testes adhibere , — Verumetiam de Sanctorum literis , qui eas ante nos famà celeberrimâ & ingenti gloriâ tractauerunt , aliqua documenta proferre ; non quo Canonicis libris à nobis vllius disputatoris aquetur authoritas , sed vt — sciant a nobis rectam & antiquitùs fundatam Catholicam fideus aduersus recentem Pelagianorum haereticorum praesumptionem perniciemque defendi . l l Polan . Praefat. in Hoseam . Patres allego , non tanquam principium probandi dogmata Ecclesiae , nec tanquam Iudices ; sed vt testes duntaxat consensus in doctrinâ & interpretatione Scripturarum : vtsi ex meis verbis quod sentio & dico quispiam non assequatur , ex Patrum verbis intelligat .

The persons to whom the Epistle is directed , are next intimated and described , To the Church of the Thessalonians . The Citie , whence the inhabitants haue their name , is famously knowne to haue beene the Metropolis or Mother-Citie of Macedonia , anciently called Thermae , Suidas . new-built by Philip King of Macedonie , after his conquest of Thessalie ; for Monument of which Victorie , it was so reedified and enlarged , and obtayned that name : Euen now a famous Emporie for Indian Merchandise , Maginus in Geograph . but subiect to the Dominion and Idolatrie of Turkes , knowne by the name of Saloniki .

In this Citie , God was pleased by the Ministerie of Paul and Silas , to collect a Church ; the Historie see Act. 17. noting the Tumults raysed against them by the Iewes : such , that Paul was forced , for safetie of his person , to flye to m m Act. 17.10 . Beraea ; and the Saints that gaue him entertainment , especially n n Ver. 5. Iason , scarce found securitie in their owne houses ; yet there God pleased to collect him a Church .

Obser . So true is it , That where God will gather him a Church , no opposition of Men , or Deuils , can hinder it : Yea , oft Experience hath shewed ; where haue beene most violent Oppositions , Gods Word hath most mightily grown and preuayled . At Ephesus , what Tumults were raysed by o o Act. 19.23 , 24 , 25. &c. DEMETRIVS , and the Crafts-men ? yet a more worthie Church wee scarce find amongst them of Asia . The Apostle mentioning it by occasion , sayth , There was opened p p 1. Cor. 16.9 . a great Doore , and effectuall ; great occasion of doing much good , but many aduersaries . Like read wee of q q Act. 18.16 . Corinth . Yea , in the Court of Nero , vnder the nose of that bloudie Tyrant , in r r Philip. 4.22 . CaeSARS household was a Church collected . And generally it hath beene obserued , in Places and Times , where Gods Truth hath beene most opposed by Persecutions , it hath most preuayled , that the Church may say of it selfe as Ioseph , The Lord hath made me fruitfull , in the Land of my affliction . That made Tertullian insult ouer the crueltie of Tyrants , and after a sort exasperate it . s s Tertullian . in Apologet. ad Calcem . Cruciate , torquete , damnate , atterite nos . — Exquisitior quaeque crudelitas vestra , illecebra est magis sectae . Plures efficimur , quoties metimur à vobis . Semen est sanguis Christianorum .

Vse 1 How should this adde courage to vs Ministers in our Function , be we encountred with neuer so many Aduersaries and Opposites against the Truth ? What good the Lord will haue vs doe , wee shall doe , and none shall be able to withstand it . I suffer affliction vnto bonds , sayd the Apostle ; t t 2. Tim. 2.9 . But the Word of God is not bound ; that still hath passage . Yea , where wee see striuing of Aduersaries , and Contradictions , thus let vs thinke , Some good is in working , Sathan now feeles his Kingdome begin to totter .

It s but our weakenesse and ignorance , if these things dismay vs . Oppositions haue euer beene in all places , where the Gospell hath first beene planted . The Deuill neuer left his possession , without much bickering and opposition . But great is the Truth , and preuayleth . Where we find Aduersaries , thus thinke we , The Doore is opening ; occasion giuen vs to gaine to the Church of God .

Vse 2 Methinkes , in this respect , the counsaile of Gamaliel should sway with Opposites , if not for Conscience , yet in Policie , to forbeare their turbulent Oppositions , lest haply they be found u u Act. 5.39 . fighters against God . If it be of God , they cannot ouerthrow it . Why rage * * Psal. 2.1 , 2 , 6. the Heathen ? Why band they themselues against the Lord and his Messiah ? Yet hath he set his King vpon his holy Hill Sion . Euen by those meanes aduanced he his Christ into the Kingdome of his Church , whereby Sathan laboured to hinder it . Our bands , saith PAVL , x x Phil. 1.12 . haue falne out rather to the furtherance of the Gospell : zeale growes in Gods children by opposition . The constancie of Gods people in Tertullians time , was much admired by Tyrants , howeuer scoffingly they termed it obstinacie . * * Tertull. qua supra . And , illa ipsa obstinatio , quam exprobratis , magistra est . Quis enim non contemplatione eius concutitur , ad requirendum quid intus in re sit ? Quis non vbi requisiuit , accedit ? vbi accessit , pati exoptat ?

Wee see how powerfully God was pleased to breake thorow oppositions , to fulfill his purpose , in calling this people to the state of his Church . Compare their state present , we shall see in them a spectacle of Gods impartiall iustice . They were a Church famous through the world ; the fame of their faith sounded farre and neere : Their place now become a receptacle for Mahomet , a Synagogue for Satan , a Temple for Turkish Idolatrie : Obser . So , true is it , that Gods Kingdome is tyed to no particular place or people . Churches may become no Churches ; where now God hath his Church , Idols , yea Deuils , may hereafter be worshipped . The Churches of lesser Asia , famous in their times , into their roomes haue succeeded abominable Idolaters . Bethel , once Bethel , the House of God ; vnder Iereboam , became y y Hos. 4.15 . Beth-auen , the house of iniquitie . Ierusalem , the praise of the whole earth , had promises singular made vnto it , such as had no particular Church in the world besides . z z Psal. 132.14 . Here is my rest ; here will I abide for euer : yet now , the place become a heape of stones , and the people dispersed without a a Hos. 3.4 . King or Prophet , any shew of a people of God . This is the Lords doing , and it is maruellous in our eyes .

Vse . Learne we hence , b b Rom. 11.20 , 21. not to be high-minded , but to feare : for if God spared not naturall branches , not other Churches , take wee heed lest hee also spare not vs . Wee stand yet by Gods mercy in state of his Church ; hauing in gracious measure Gods Truth taught and professed amongst vs : But shall delude our selues , if wee thinke this fauour so tyed vnto vs , that by no vnthankfulnesse , or disobedience wee may make forfeiture of it . I could wish it seriously meditated in these secure times , wherein how true is it ? that men c c Deut. 29.19 . blesse themselues in their wickednesse , and adde drunkennesse to thirst ; and as Israelites , when they liued in Theft , Adulterie , all abominations , yet because the d d Ier. 7.4 , 9. Temple of the Lord was amongst them , secured themselues from Gods wrath ; so wee , for the Church and Gospels sake yet continued . I say as the Prophet , e e Vers. 12. Goe to Shiloh ; take view of Rome , Thessalonica , Churches of Asia , where once God set his Name : see what he hath done to them ; made them seates for Antichrist , and cursed Mahomet . These things hapned to them f f 1. Cor. 10.11 . as ensamples , and are written for our warning , to make vs cautionate , that we fall not by example of like vnfaithfulnesse , and disobedience .

Sinnes exposing to like wrath of God ; First , g g Isai. 5.4 , 5. barrennesse and rebellion . Secondly , h h 2. Chron. 36.15 , 16. cruell vsage of Gods Messengers . Thirdly , i i Amos 8.11 . light esteeme of the Word of God ; this brings that famine to be trembled at ; that either the rarenesse may make it precious , or the vtter remoouall lay vs open to the extreme wrath of God .

In God the Father and in the Lord Iesus Christ . A description of the Church of God , as some thinke , to put difference betwixt Christian Churches , and the assemblies of Pagans and Iewes , which are not in God , but in Idols ; not in Christ , but in an absolute god , whom they conceaue , and worship out of the blessed Trinitie . In the Father , and the Sonne , that is , say some , in the faith and worship of the Trinitie ; say others , in blessed and heauenly fellowship with the Father and Sonne , by bond of the Spirit : let vs adde , that the words import a kinde of k k Heb. 3.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and subsistence in the Deitie , by meanes of that vnion mysticall twixt Christ and his Church . Loe , here the high dignitie and priuiledge of the Church of God , knit after a sort to the Deitie in Christ , and made one with it : l l 1. Ioh. 3.24 . 2. Pet. 1.4 . the Father in vs , we in him ; the fruit shewes it , mentioned by Peter , that we are made partakers of the diuine Nature : after a sort Deified , say some Ancients , harshly ; their hyperbole thus mollifie ; Gods creature we partake analogically , not vnivocè .

It teacheth vs , first , m m 2. Cor. 7.1 . to purge our selues from all filthinesse of flesh and spirit , that wee may preserue our subsistence in God .

Secondly , To n n 2. Cor. 16.14 . 1. Ioh. 5.19 . separate from all societie with Idolaters , and other profane persons , of the World , that lyeth in that wicked one .

The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or greeting followes ; wherein are , first , the blessings wished , Grace and peace . Secondly , the Authour or Fountayne , God the Father . Thirdly , the Mediatour , the Lord Iesus Christ . The explication and vse of this clause , see in the Annotations ad Roman . cap. 1. Grace , in Scripture signifies either the fauour of God , or the free gifts issuing therefrom : Peace , o o Rom. 5.1 . sometimes reconciliation with God : vsually , after the phrase of the old Testament , prosperitie . Grace , here vnderstand Gods fauour ; peace , happinesse , and prosperitie ; distinguished by S. Iohn into prosperitie of the outward estate , and prosperitie of the soule , p p 3. Ioh. 2. as thy soule prospereth .

The Apostle prayes not the first donation , but the , first , continuance . Secondly , q q 1. Pet. 1.2 . multiplication . Thirdly , fuller manifestation of Gods fauour to this people .

Obser . By degrees God manifests his fauour to his children , and by drops , as it were , instills the feeling of his loue . Let not Christians wonder at it , when as of Christ it is said , hee grew , as in stature , and wisedome , so in r r Luk. 2. ●● . fauour with God . Shall we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only ? and ostensiué ? in stature wee are sure really , why not also in wisedome and fauour with God ? as * * Ambros . de incarnat . Dom. Sacrament . c. 7. Fulgent ad Thres lib. 1. S. Ambrose , Fulgentius , and other Auncients long agoe interpreted , limiting themselues to his humanitie , and that state of humiliation and poenalitie , which for our sakes he vnderwent . Neither see I how it should seeme strange , being vnderstood of the manifestation of Gods fauour , seeing we reade him complayning , that hee was s s Matt. 27.46 . forsaken of God , speaking ad sensum , according to that no feeling of Gods fauour , in the agonie of his Passion : in the Saints of God , it can by no meanes seeme a Paradoxe , if that be true , that our assurance of Gods loue is experimentall onely ; and their euidence none other , then what ariseth from sanctification : so much as thou art sanctified , so much experience and sense hast thou of Gods fauour ; and if that be not perfited but by degrees , as Ezechiels t t Ezech. 47.3 , 4 Allegorie seemes to import ; by degrees is the fauour of God made manifest vnto vs .

Vse 1 The more I wonder at their arrogancie , that being Nouices only in Christianity , dare prattle of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fulnesse of assurance of Gods fauour to them in Christ : that which others of longer standing , and farre greater progresse in sanctitie , dare not assume ; these yesterdayes men proclayme to haue obtayned . To whom may I not say as ISAAC , u u Gen. 27.10 . How haue yee found so soone my sonnes ? Gods loue is not presently x x Rom. 5.5 . powred into the heart , but after many conflicts with doubtings , combats with corruption , experiences of Gods mercy , gather we firmenesse , rather then fulnesse of assurance .

Vse 2 No lesse maruell I at their peremptorinesse , that allow to no man share in Gods fauour , in whom are , at any time doubtings , of their adoption and truth of sanctification . They erre , not knowing the Scriptures , nor state of their owne hearts . Was euer any mans faith so firme , but was sometimes encountred , and after a sort , mastered with distrust ? The Saints , whose faith is most renowned in Scripture , are found at times bewraying vnbeliefe . That famous Moses , of whom it is said , y y Heb. 11.27 . He indured as if hee had seene him that is inuisible , is found at length questioning the z z Num. 11.22 . power of God , which hee had seene in all their passage , by so many experiments proued . Resolutely , said IOB , a a Job 13.15 . Though hee kill me , yet will I trust in him ; yet reade we him wauering , and distrustfully fearing , lest by continued afflictions , he should b b Iob 6.10 , 11. deny the words of the Holy o●● The summe is this , It is our dutie c c 2. Pet. 1.10 . to endeuour assurance : our miserie , and sinne also to doubt of Gods loue ; yet our state generall in this life , to be incumbred with distrustfull doubtings of Gods fauour to vs in Christ . And of the Inscription thus farre .

The end of the first Chapter .