the absurdity of those errors which they cleave unto, and by the obstinacy wherewith they cleave unto them. Learn hence, (1.) That strong delusions may be, and sometimes are, of God's own sending. (2) That by God's just judgment there is an infatuation upon the followers and abettors of Antichrist, that they swallow the grossest errors, and believe the strongest delusions, to their own destruction. Note, 3. The issue and result of this punishment, That they should believe a lie: false doctrines are often called a lie in scripture: all the doctrine of the man of sin, with which he hath deceived the world, under the notion of truth, is one great lie; but beside this, he approves and applauds the doctrine of equivocation, and teaches, that in many cases it is necessary, and in some very lawful, to lie; these they call pious frauds, but they are indeed diabolical forgeries. Observe, 2. Their dreadful punishment in the other world, That they all might be damned, &c. Where mark, the punishment itself, damnation, for filling up the measure of their obduration, together with the justice and equity of it; expressed negatively, they believed not the truth, received it not with simplicity of mind, to be instructed and directed by it; positively, they had pleasure in unrighteousness, in unrighteous doctrines and practices. Learn hence, 1. That errors in judgment, as well as sins in practice, may bring damnation upon the souls of men. Error is as damnable as vice, for it is as contrary to the law of God as vice is. Learn, 2. That though all errors may bring damnation upon men's souls, yet some may be said more especially than others to be damning errors; such are the errors of Antichrist, the man of sin. Oh, how dangerous then it is to be found amongst his followers! To be sharers with them in their sins, will render us partakers of their plagues.

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;

Our apostle, having in the foregoing verses set forth a fatal apostasy from the sincerity of the christian faith and worship, here in this verse exempts the Thessalonians

from the number of those that were endangered by it; and this he makes mention of, to their great comfort, and with thanksgivings to God: We are bound to give thanks, &c. Observe here, 1. The titles given to the Thessalonians by our apostle, Brethren, and beloved of the Lord; not beloved of the apostle only, but of the Lord also, both with an antecedent love, bestowing grace upon them, and with a consequent love, believing in his name, and suffering for his sake. Ob. serve, 2. His obligation to bless God on their behalf, he gave thanks: this showed his esteem of the blessing; he gave thanks always, which showed how deeply he was affected with the blessing, and he owns it as a debt which was due unto them; We are bound to give thanks, &c. Observe, 3. The matter of his thanksgiving, or the mercy which he was thus thankful for, and that was their election to salvation; We are bound to give thanks, because God hath chosen you. Whence learn, That God's election either of ourselves or others to salvation, is, and ought to be, great mnatter of thanksgiving unto God. Observe, 4. Their election is amplified, (1.) By the antiquity of it, from the beginning, that is, from all eternity, John i. 1. In the beginning was the word, that is, before the beginning, before God began to create any thing, the Word was. (2.) From the means of its accomplishment; and they are two, one on God's part, the sanctification of the Spirit; the other on their part, the belief of the truth. Where note, 1. That election is to the means as well as to the end; and without the means, can the end never be attained; he that hath chosen us to salvation, hath chosen us to be holy, and to believe the truth, in order to salvation. Note, 2. That sanctification and holiness are not the cause of our election, but the effect and fruit of it. Note, 3. That sanctification being the fruit, it is also the evidence of our election; Sic se aperit decretum, thus the decree of God is made evident to us; the election of God is a secret in the bosom of God, it is only manitification by the Spirit, and a sound belief fested to us by the effects, which are sancof the gospel. Where mark, a bare belief of the doctrine of the gospel saves none, unless accompanied with the sanctification of the Spirit. Note, 4. The necessary connection between the sanctification of the Spirit, and the belief of the truth, even as between the cause and the effect, and

they do also accompany one another; the gospel was a supernatural doctrine, and it was fit that it should be accompanied with a supernatural operation, how else should it be known to be of God? The gospel and the Spirit are inseparable companions; where the gospel is little known, there is little of the Spirit found: He hath 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 our Lord Jesus Christ.

The apostle comforted the Thessalonians in the former verse from their election, in this from their vocation; whereunto, that is, to which salvation, sanctification, and belief of the gospel, God hath called you, by our preaching of the word, to the obtaining of the glory purchased, and conferred by our Lord Jesus Christ. Note here, 1. The author of the Thessalonians' vocation, God the Father; he calleth you, that is, God, who from the beginning chose you to salvation. None but God, (1.) Hath authority to call; He only is our proper Lord, and rightful Sovereign, our Creator, and our owner; therefore he has a right to call us to duty, and to require duty from us, James iv. 12. There is one lawgiver, who is able to save and to destroy. None but God, J. Hath power to call; for to effectual calling there is required, not only the invitation of the word, but also the effectual operation of the Spirit; it is a work of divine power to give grace to graceless souls. Note, 2. The means, that is, the external and outward means, by which they were called; By our gospel, that is, by our preaching of the gospel to you. The ministry of the word is the great instrument in the hand of the Spirit for a sinner's effectual vocation, and bringing home to God. But why doth our apostle call it our gospel? Doth not that derogate from the authority of it, to appropriate it to any man? No; he calls it not his gospel by way of revelation, but in regard of dispensation only; and his gospel, imported the great pains which he took in preaching of the gospel, and the hazard he ran in dispensing of the gospel to them. It is also a word of esteem, love, and affection; what we love, we call ours. Note, 3. The end of this calling, which is twofold, 1. Ultimate, to obtain the glory of our Lord Jesus Christ; that is, the glory of heaven,

:

and of the whole man, whole soul and body in heaven, called the glory of Christ, because purchased by him, promised by him, prayed for by him, conferred by him, and enjoyed eternally with him. 2. Subordinate, they are called to faith and holiness, in order to salvation for there must be a likeness between the person calling, and the persons called; without likeness to him we can never love him, and without loving of him must never expect to live with him. From the whole, learn, That such as are elected and chosen of God, are in time effectually called by faith and holiness to obtain eternal glory and happiness.

15 Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word or our epistle.

Our apostle having abundantly comforted the Thessalonians in the former verses, from their election and vocation, he closes the chapter with an exhortation to them to perseverance and constancy in the truth; Therefore, brethren, stand fast. Observe, 1. The illative particle, therefore; that is, because God hath chosen and called you, and given you such assurance of his favour, and such advantages against error and seduction, therefore let it be your care to persevere; assurance of salvation doth not encourage negligence, but engage to greater diligence. Observe, 2. The duty inferred: stand fast; it is a military word, used by captains to their soldiers, to prevent a cowardly and treacherous revolt; he had been describing a great apostasy that would come, now bids them be upon their guard and stand fast. Observe, 3. The means directed to, in order to their stedfastness and perseverance, namely, to hold the traditions which they had been taught, either by word or by epistle. Here note, (1.) The act, hold, with a strong hand, hold against all assaults, whether of error or persecution. (2.) The object, the traditions taught, either by word, or by epistle. Where mark, That all the apostle's doctrines, whether preached when amongst them, or written to them in his absence from them, he calls traditions; so that holding the traditions here, is nothing else but perseverance in apostolical doctrine. From the whole note, 1. That what assurance soever we have of God's preserving us in the truth, yet are we bound to use all possible care and caution

in order to our own preservation. Note, 2. That it is our duty to stand fast in the faith of Christ, and profession of godliness, whatsoever dangers or temptations we may be exposed to. Note, 3. That the doctrine of christianity taught by the apostles is a tradition, and that holding this tradition is the best means for standing fast in the faith of Christ. Note, 4. That while the apostles were in being, there were two ways of delivering the truth, namely, by word of mouth and writing; Whether by word or our epistle. Note, 5. That now, when they are long since dead, and we cannot receive the doctrine of life from them by word of mouth, we must stick to the scriptures and written word, against all pretences to unwritten traditions, or pretended revelations, because the scriptures are a perfect rule both for our faith and prac

tice.

16 Now our Lord Jesus Christ himself, and God even our Father, which hath loved us, and hath given us everlasting consolation, and good hope through grace, 17 Comfort your hearts, and stablish you in every good word and work.

Our apostle having abundantly comforted and affectionately exhorted the Thessalonians in the former verses, now concludes with fervent prayer for them. Where ob

serve, 1. The persons prayed to: our Lord Jesus Christ, and God our Father. Where note, (1.) That prayer must be made to God alone, he only knows all our wants, and he alone is capable of hearing and helping us. Note, (2.) That Jesus Christ is here invocated, together with God the Father; surely his Godhead is hereby proved, for he that is the object both of internal and external worship, is God: our Lord Jesus Christ himself, and God even our Father, &c. Observe, 2. The ground of audience and success in prayer: Which hath loved us, and given us everlasting consolation, and good hope through grace. Where note, (1.) That God's love to sinners, manifested in their redemption by Jesus Christ, giveth great boldness and encourage ment in the duty of prayer. Note, (2.) That God hath given all believers solid ground of substantial and perpetual consolation; he hath given us everlasting consolation. Note, (3.) That God has given all believers hope, a good or well-grounded

hope of eternal life, and this hope is a great encouragement to the duty of prayer. Observe, 3. The blessings prayed for: increase of comfort, and perseverance or establishment. (1.) The apostle prays for increase of comfort; Our Lord Jesus Christ, and God our Father, comfort your hearts. Where note, that true comfort flows from God, and that the heart is the proper seat of spiritual comfort. Psal. iv. 7. Thou hast put gladness into my heart. (2.) For establishment and perseverance; And establish you in every good word and work. By every good word, is meant sound doctrine; by every good work, holiness of life. Learn hence, That establishment in faith and holiness is a great and necessary blessing, earnestly to be sought of God in prayer; as at all times this blessing is to be sought, so especially in unsettled times, that when we are most in danger of falling by temptation, we may be kept by the mighty power of God through faith unto salvation.

CHAP. III.

Our apostle closed the foregoing chapter with a fervent prayer for the Thessalonians: he begins this chapter with requesting their prayers for him. It is a mutual duty which ministers and people owe to each other, to pray one for, as well as one with, another; though St. Paul was an apostle, and one that gave himself unto prayer, yet he found need of the help and benefit of the Thessalonians' prayers, and accordingly thus he bespeaks them:

FINALLY, brethren, pray for us,

that the word of the Lord may have free course, and be glorified, even as it is with you:

Observe here, 1. A courteous and loving compellation, brethren. There is a threefold brotherhood, which the scripture takes notice of betwixt Christ and believers, betwixt believers themselves, and betwixt the ministers of Christ and their beloved people. Observe, 2. St. Paul's passionate request and supplication, Brethren, pray for us. Learn hence, That an interest in the prayers of all those that have an interest in God, is the passionate desire and earnest request of all the faithful ministers of Jesus Christ; there is nothing that the ministers of Christ do more want or need, nothing that they so much desire and crave, as the spiritual alms of their people's prayers; their work is a work of the greatest weight, of the greatest labour, of the greatest difficulty and opposition; and alas, their shoulders are no stronger than other men's, to

stand under the weight of this burden; wonder not then they cry out so importunately for the help and benefit of their people's prayers. Observe, 3. The subject matter which he desires them to pray for, That the word of the Lord may have free course, and be glorified; in the original, that the word may run and be glorified; a metaphor taken from a water-course, where the current flows freely, without interruption or obstruction. Quest. When may the word be said to have free course? Ans. When it is freely preached, and successfully preached when it is preached without external opposition, and accompanied with the Spirit's internal operation. Learn hence, That it is the standing duty of the people of God to wrestle with God at the throne of grace, for the free course of the word in the labours of his ministers; Pray that the word of the Lord may have free course, and be glorified. But when may the word be said to be glorified? When God is glorified in and by the word, by the conversion of sinners, by the exemplary conversation of believers; then is God glorified, when his word is entertained. Observe, 4. The argument to excite the Thessalonians to pray for the success of the word amongst others, namely, the great and good success which God had given it amongst them: That it may be glorified, as it is with you. Thence learn, That such as have felt the power of the gospel themselves, to their conversion and salvation, should pray that others may partake of the same benefits, by it and from it, together with themselves: herein they show their love to God, and charity to the

souls of men.

2 And that we may be delivered from unreasonable and wicked men; for all men have not faith.

In the former verse, St. Paul desired the Thessalonians' prayers with reference to the word; here he requests it with relation to himself, that his person might be preserved, as well as his preaching prosper; that so long as God had any work for him to do, he might be preserved from the rage and fury of the unbelieving Jews, and persecuting gentiles, who followed him from place to place, to give him trouble: That we may be delivered from unreasonable and wicked men. Where note, The odious eharacter with which the apostle brands the enemies of his ministry; he calls them

unreasonable men, whom no reason or argument could convince and satisfy; and wicked men, of vicious lives and debauched practices: they are usually the vilest and worst of men, the very dregs of mankind, who set themselves to persecute the preachers, and oppose the preaching, of the gospel. Next, he subjoins a reason why he did so earnestly desire their prayers for deliverance from dangers: because all men have not faith, neither fidelity, nor faithfulness, much less sincere faith in our Lord Jesus Christ; for then they would not oppose his gospel, nor persecute us from place to place, for the plain and persuasive preaching of it. Where note, That what profession soever a person makes of godliness and religion, and how high soever his pretences are of external devotion, yet if he opposes the gospel, in the power, purity, and progress of it, he is and may be deservedly styled, an unreasonable and wicked man, who wants fidelity, moral honesty, and real virtue; and acts only for his own interest, and to please a party.

3 But the Lord is faithful, who shall stablish you, and keep you from evil.

Our apostle had prayed for the Thessalonians' establishment before, chap. ii. 17. He assures them of it now; God will stablish you and keep you from evil, from all evil, and particularly from the evil of apostasy; and the argument for as surance is drawn from the fidelity of God, and his faithfulness in all his promises: The Lord is faithful who shall stablish you. Learn hence, That the christian's establishment in grace, his perseverance in holiness, and preservation from sin, depends upon the power and faithfulness of God, in concurrence with their own united endea vours to establish and preserve themselves from falling; The Lord is faithful, &c.

4 And we have confidence in the Lord touching you, that ye both do and will do the things which we command you.

As if the apostle had said, “ Although I gave you the assurance of God's faithful readiness, according to his promise, to do every thing that is requisite on his part, in order to your establishment in holiness, and preservation from sin; yet you must not, you cannot, expect the assistance of

God, except you also add your own endeavours, as I have commanded; and accordingly, I have good confidence, that what I command you in the Lord, or by the authority of the Lord, both now and hereafter, at all times, shall be performed by you." Where note, The character of that obedience which the gospel directs; it must be universal and perpetual: Ye do all things that I command you, and I have confidence that ye will do.

5 And the Lord direct your hearts into the love of God, and into the patient waiting for Christ.

As if he had said, "That we may not be mistaken in this our confidence, we pray that the Lord will direct your hearts into the love of God, which will constrain you to this obedience." Where note, That to direct man's heart right into the love of God, is the work of God; The Lord direct your hearts into the love of God. Note farther, That these Thessalonians did love God already; for the apostle had before commended their work of faith, their labour of love, and yet here he prays, that their hearts may be directed into the love of God, &c. Learn hence, That the hearts of the holiest and best of saints do stand in need of a more perfect and constant direction into the love of God; as ships that are best rigged need a pilot, so they that love God must need to have their love ordered and directed to the best advantage of his glory. Observe farther, From the phrase here used, (direct,) that God works upon us as rational creatures; he changeth the heart indeed, but he doth it by direction, not by violence and compulsion: the Spirit's conduct is sweet, yet powerful; it changes the will, but without offering violence to the freedom and liberty of the will; we are not forced but directed; The Lord direct your hearts.-Again, the Lord direct your hearts; it implies, there are many things that would wreath and bend, crook and turn, our hearts another way, and direct our love to a contrary object, to the world and the flesh; therefore we had need pray with earnestness, The Lord direct your hearts into the love of God; it follows, and into the patient waiting for Christ. Note here, 1. The true character of a sincere christian; he waits for the coming of Christ: such as love Christ fervently, long for his coming greatly. Note, 2. How patience qualifies

those holy ardours, and longing desires, which the saints have to be with Christ: though love sets us upon the wing to be gone, yet patience commands us to wait Christ's own time for going; vehement love needs the allay of patience; most need much patience to die, but some need as much patience to live: therefore says the apostle, The Lord direct your hearts into a patient waiting for Christ; intimating, that the saints of God have great need of patience to enable them to endure that state of distance and separation from Christ so long as they must endure it in this world well then might the apostles pray on behalf of the Thessalonians, The Lord direct your hearts into the love of God, and patient waiting for Christ.

6 Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.

Our apostle here enters upon a new subject, namely, that of such discipline; not only exhorting, but commanding and requiring them to excommunicate from their society every brother or christian professor walking disorderly, and not after the tradition or doctrine delivered by him against such persons. Note here, 1. That though the apostle did oftentimes entreat and besecch, yet he had authority to enjoin and command; We command you, brethren. Note, 2. That this authority to command he had not of himself, but from Christ; We command you in the name of the Lord Jesus. A minister must look that his commands be grounded upon the authority of Christ, or else they will lie with small weight upon the consciences of his people. Note, 3. The special duty he commanded them to the practice and performance of, namely, to excommunicate scandalous and disorderly persons from their communion and familiar society; That ye withdraw yourselves. A man that is guilty of a notorious, scandalous sin, ought to be suspended from familiar converse and society with the saints, to shame him into repentance, before a public declarative excommunication casts him out of the church; We command you to withdraw yourselves from every brother. Note, 4. The offended described, a brother: that is, a professor of christianity, be he who he