Exposition of 1 Thessalonians, Chapter 2 · Verse 17,18 – Verse 19,20
VERS. 17.18.
But wee, Brethren, being taken from you for a ſhort time in preſence, not in heart, endeuoured the more abundantly to ſee your face with great deſire.
Wherefore we would hauehave come vntounto you, euen I PAVL, once and againe, but Satan hindred vsus.
THe coherence ſeemes this; the Apoſtle had occaſionally mentioned their afflictions, and profeſſed his louelove, becauſe he ſaw they might haply queſtion his louelove, as pretended only, ſith he ſo ſoone left them, & was ſo long wanting to their comfort: hee makes Apologie; profeſſing, Firſt, his departure was enforced, his abſence grieuous; no other then when a Father is bereft of his children. Secondly, in body, not in Spirit. Thirdly, ſtriuen againſt. Fourthly, but hindred by Satan; foreign. The word intimates a ſeparation, ſuch as Death makes twixt Father and Child: that looke what griefe a Father ſuſtaynes when hee is bereft of his children, or poore fatherleſſe Orphanes depriued of Parents; ſuch and no leſſe grieuous was that, occaſioned by his ſeparation and abſence.
Obſer. So grieuous to a Paſtor ſincerely affected to Gods people, is euen enforced abſence from the Flocke: the kindeſt Father takes not more tenderly, the want of his deareſt children. Reading the ſtorie of Pauls departure fromyAct. 20.18, ad 36. Epheſus, me thinks I ſee the behauiour of a dying Father in his laſt farewell to his children; ſo pithy and paſſionate are the Exhortations and Counſels; eueryevery word enough to make the hardeſt heart to melt,Ʋerſ. 37. in the hearing, and ſuch relenting wrought they in the people.
No maruell: Firſt, the dangers wherein they are: Secondly, andzAct. 20.28, 29, 30. price of their ſoules conſidered.
Vſe. Firſt, they are of mercenarie diſpoſition, that are not thus affected. Secondly, and they hauehave cauſe to feare the vengeance, threatned to men mercileſſe to fatherleſſe, that enforce ſuch ſeparation.
foreign. The Apoſtle is by ſome conceiued, to intimate the ſeparation and abſence to be but for a ſhort time, ſuppoſing him ſo to ſpeake according to his hope and opinion; by others, to ſignifie the ſuddenneſſe of his enforced ſeparation; whereto agrees the ſtorie, Act. 17. ad verſ. 11.
Obſer. That ſenſe ſtanding, occaſions vsus to note, how Satan ſpecially inſidiatur initijs naſcentis Eccleſiae, and is most turbulent in the firſt planting of Churches. At Epheſus, whena1. Cor. 16.9. the doore is opening, Aduerſaries are multiplied. Hence in Primitiue Church grew thoſe bloudie perſecutions, that plentie of Hereſies, wherewith the world was peſtered. At firſt riſing of Luther, what vprores was the whole Chriſtian world filled withall? and ſtill as the Goſpell ſpred it ſelfe newly from Kingdome to Kingdome, ſo grew tumults more frequent and outragious.
Particulars of Gods children may obſerue, temptations moſt frequent, and vehement in their firſt retyring from the world, and turning to their God; then conſcience becomes a Lyon: perſecutions ariſe, all the power and policie of Hell combine, to detayne, or worke a reſcue.
The reaſon is euident: It is the Deuils obſeruation from much experience; it is eaſier to hinder a Church from planting, to hinder the riſing, then to deſtroy it, once ſettled vponupon the foundation. Paul for this is fearefull to admit.b1. Tim. 3.6. Nouices to the place of Paſtors; knowing, that as their fals are moſt dangerous, becauſe they are Miniſters; ſo moſt eaſie, becauſe Nouilions.
Vſe 1 To me it is ſtrange, how to men conuerſant in Scriptures, and Church Storie, it ſhould ſeeme ſtrange, to ſee preuayling Miniſteries accompanyed with popular tumults. There is no building, without noyſe of hammers; nor child-bearing, without grones and outcryes. Our Sauiour, then whom the Sunne neuer ſaw man more peaceable, harmeleſſe and inoffenſiue, ſcaped not the clamours and oppoſitions of graceleſſe men in his Miniſterie. Paul, whoſe courſes tended all to peace, ſo as no mans more, parting with many rights for peace ſake, tempering himſelfe in things indifferent to eueryevery mans infirmitie, yet meets with tumultuous contradictions.
Vſe 2 Secondly, I ſay, as SYRACH, My ſonne, cEccluſ. 2.1, 2.when thou entreſt Gods ſeruice, ſtand faſt in righteouſneſſe and feare, and prepare thy ſoule for temptation. The beginnings are moſt violently aſſaulted. Arme therefore againſt Satans incurſions.
Firſt, eſpecially againſt that of Pride, the vſuall ouerthrow of Nouices; which made Bernard aduiſe, in our beginnings ſpecially to labour for Humilitie, though graces be then ſmall, yet as ſmall is experience of infirmitie in temptation.
Secondly, Remiſſeneſſe and temper: though vſually beginnings are moſt feruent, yet as no violent thing is of long continuance; ſo ſodainly is that feruour and heate of deuotion ſlaked.Bernard. And then, as BERNARD, Contrahitur animus, ſubtrahitur gratia, protrahitur longitudo vitae, deferueſcit nouitius feruor, ingraueſcit tepor faſtidio ſus, blanditur voluptas, fallit ſecuritas, reuocat conſuetudo.
Thirdly, diuerting the ſtreame of affection from ſubſtance to circumſtance; from the mayne foundations of Faith, to the nice impertinences of humane ceremonies; by which wile of Satan, how many hauehave beene tranſported into faction, carryed to an vnbrotherly ſeparation from the Church of God!
In perſon, not in heart. In Chriſtian amitie, our perſons may be ſundred, affections can neuer be diuided. Brotherly fellowſhip may increaſe louelove, ſeparation quencheth it not. What maruell: Firſt, preſence is not neceſſarie to procure it, nor therefore to perſerue it. It comes to paſſe, ſaid Auſtine, by this meanes, that wee louelove thoſe whom wee neuer ſaw: that whereas all other louelove growes ſpecially from ſocietie and familiaritie; LoueLove Chriſtian is procured by bare conſideration, and report of Graces, wee heare of others neuer ſo farre diſtant from vsus.
Beſides, in this friendſhip aboue all other, is eminent ſimilitude of manners and affections, without ſight. As we are all quickened by one Spirit, ſo wee are ſure, what gracious affections are in our ſelues; the ſame are in all others, partakers of the ſame Spirit; what care we hauehave of others, the ſame we know all Saints to hauehave of vsus, &c.
This is the preeminence of Chriſtian Amity, aboue all other Friendſhip whatſoeuer.Auguſtin. Saint Auguſtine notes of Friendſhip foure kinds. Firſt, Naturall, where the bond is Nature. Secondly, Carnall, where the glue is fleſh. Thirdly, Mundiall, where the tye is profit. Fourthly, Spirituall, where the linke is Grace and the Spirit of God. To this laſt belongs eminence in the point of indiſſoluble continuance. Naturall affections, ſome Monſters hauehave put off: want of preſence diminiſheth. Carnal affection, eueryevery little vnkindneſſe, diſcontinuance in euill abateth. Mundiall Friendſhip, where gaine and profit makes the vnion, want of fruition vnlooſeth. Spirituall Amity nothing diſſolueth: no not that which diſſolues all others, lacke of ſocietie:
Vſe. So that the out-cry of carnall men againſt the Goſpell in this behalfe, is groundleſſe louelove, they ſay, and good Neigh-bourhood is by it baniſhed out of the Country. Religion changeth our louelove, deſtroyeth it not, knits affection ſo neere, as no other bond can poſſibly conioyne them. And what, I wonder, is the louelove men lacke? except, what Peter cals, neighbourly running to the d1. Pet. 4.4.ſame exceſſe of Ryot? what brotherhood? but as Moſes reports of Simeon and Leui, eGen. 49.5.brotherhood in euill. No other Amity, I dare ſay, is hindered by the Goſpell, then Saint Iames ſaith, is enmitie againſt God.
Endeuoured more abundantly, &c. and with great deſire.
Obſer. Gracious affections the more they are oppoſed, the more feruent they grow, by oppoſition their feruour is increaſed: the Spirit ſuppreſſed in Elihu, isfIob. 32.18. as Wine that hath no vent. The Word in IEREMIE, as gIer. 20.9.fire in his bones.
As Lime is inflamed by Water: as a ſtreame growes more furious by obſtacles ſet againſt it: as cold in winter, increaſeth heat in the ſtomake: ſo doe oppoſitions gracious affectiōs. As corruption in carnall men becomes more ſinfull by the Commandement; ſo Grace in Gods Children by that that would ſuppreſſe it.
Firſt, In temptation Faith vſually claſpes cloſer to Chriſt; Prayer is moſt feruent; vigilancy greater againſt the Aduerſary; meanes, with more diligencie attended.
Secondly, Afflictions increaſe Patience; excite to ſeeke the Lord more diligently.
Thirdly, Euen ſinne it ſelfe occaſionall encreaſeth Grace. Gods Children riſing againe, become ſollicitores, timoratiores, circumſpectiores, feruentiores; as it were to make amends for former remiſſeneſſe.
Whether the Lord would ſhew his Grace to bee no whit inferiour to corruption; that, as corruption in Nature ſtormes moſt when it is oppoſed by the Commandement; ſo Grace growes more feruent by Satans oppoſitions. Or whether Gods Children begin to thinke, there is ſome extraordinary excellencie in that, whereof Satan labours to depriue them; and therefore ſtriue the more to maintaine it. How it comes to paſſe, I determine not: but vſually wee ſee it true; gracious affections are increaby oppoſitions.
This diſcernes Counterfeits from current graces, theſe are inflamed; thoſe quenched by oppoſitions. There is ſomething like faith, that is but ſhaddow of it; wouldeſt thou know it from that faith that ſaues? whenhMat. 13.21. perſecution ariſeth for the Goſpell, ſuch beleeuers goe away. There is ſomething like louelove, that is not louelove to Gods Miniſters, and Children: wouldeſt thou know it from that Cogniſance of CHRISTS Diſciples? Any thing croſſing to corrupt affections, turnes that louelove into enmitie. Plaine rebuke, changeth it into hatred. There is ſomething like obedience, that is not conſcionable obedience; thus thou ſhalt diſcerne it: when any thing is to be loſt by obedience, rebellion is rather embraced.
How many Counterfeits, masking vnderunder colour of Chriſtianitie, are here diſcouerd? Generally men louelove to ſayle, ſecundo flumine; the ſtreame muſt be with them; if the current runne to prophaneneſſe, that way they follow. It is not Grace that is thus delicate; to bee quelled with eueryevery ſtorme of oppoſition. Grace is rather inflamed by what oppoſeth it.
But Satan hindered. How? Is a queſtion frequent, but not determinable, whether by ſickneſſe, or by impriſonment, or tempeſts at Sea, who can reſolue.
But here may be noted, Satans enmitie to Communion of Saints; that part of it eſpecially, that ſtands in amiable conuerſing, and holy ſocietie one with another. On this occaſion was rayſed the perſecution againſt Stephen; therebyiActs 11.19. to diſperſe the Church of God: ſo great encreaſe and propagation he perceiued it to hauehave, by brotherly fellowſhip, and ſociall conuerſation.
The excellent fruit and comfort of brotherly fellowſhip thereby appeares vntounto vsus. The rule is good; what Satan ſpecially oppoſeth, therein is ſome ſpeciall excellency for our comfort.
Well weighed this ſhall be found, next to publike ordinances, the moſt profitable. Firſt, for Comfort. Secondly, Prouocation. Thirdly, Encreaſe. Fourthly, Confirmation.
LoueLove brotherly fellowſhip: forſake not gatherings together of Saints: thinke not vncharitably, the times are ſo euill, as to inhibit vsus meeting for religious conference: Walke wiſely, and cut off occaſions of ſpeaking euill from the Aduerſary.
VERS. 19.20.
For what is our hope or ioy or Crowne of reioycing? Are not euen yee in the preſence of our Lord Ieſus Chriſt at his Comming?
For yee are our glory and ioy.
THE Apoſtle makes probable his deſire of their preſence, by that eſteeme hee held of them, and that benefit hee expected from them. They were his hope, &c. No maruell if their companie was ſo longed for.
Queſt. How his Hope, Ioy, Glorie?
Anſw. The Greekes Scholiaſt, and Theodoret ſuppoſe the Apoſtle to put on him the affection of an indulgent Father; and in ſuch like paſſion of louelove thus to ſtile them. Secondly, There are that thinke he ſo ſtiles them, materialiter; the matter of his hope; the proofe of whom hee conceiued hope. Thirdly, What if hee entend to teach, that from their conuerſion he conceiued hope, of that glory which the Lord hath promiſed to thee, that turne others to righteouſneſſe? that the ſenſe may be; the meanes of his hope and glory.
Obſer. Certainly, the gayning of ſoules to Gods Kingdome, is no ſmall piller to ſupport our hope of ſaluation; and a pledge to vsus of our glory; ſo runnes the promiſe: They that kDan. 12.3.turne others to righteouſneſſe, ſhall ſhine as ſtarres.
How ſhould this animate vsus to be inſtant in ſeaſon, out of ſeaſon? to bend our forces to reſcue our people out of the ſnare of the Deuill? Firſt, their conuerſion no ſmalll1. Cor. 9.2. ſeale of our ſending. Secondly, a ſecondary euidence of our owne Renouation.
Thirdly, a pledge of our ſharing in the higheſt degree of heauenly glory. Therefore ſaid Salomon, mProu. 11.30.He that winneth ſoules, is wiſe; he, if any, layes vp for himſelfe a good foūdation againſt the World to come. No man with more comfort preſents himſelfe to the face of the Iudge, then the Miniſter, that can ſay: To me and nIſai. 8.18.the children which thou haſt giuen me; the ſonnes and daughters, whom, by thy bleſſing, I hauehave begotten through the Goſpell.
Obſer. Before Chriſt at his Comming. That is comfortable indeed that ſteeds vsus in the Day of Iudgement. Therefore SALOMON preferres oProu. 11.4.righteouſneſſe to riches, becauſe it more auailes in the Day of Gods Wrath. PETERp1. Pet. 1.7. ſaith, before Gold; becauſe Gold periſheth, faith is found to our prayſe at the appearing of Chriſt. SALOMONqEcclus. 12.13, 14. Gods feare, before pleaſures, treaſures, honours, all things; becauſe it more comforts Conſcience at the Great Day of Accounts.
Vſe. Should we not learne hence to preferre in eſteeme, the riches of Gods Spirit, before the glory of all earthly Kingdomes? torCol. 3.2. faſten our affections rather vponupon the things aboue?
Filij ADAM, genus anarum & ambitioſum, Bernard.ſaid Bernard: Why dote yee ſo much vponupon the riches, honours, pleaſures of the earth? that are neyther verae, nor veſtrae: all things leaue vsus at that Day. OnelyOnly a good Conſcience, our good workes, and gracious gifts accompanie vsus to that dreadfull Tribunall. Then ſhall wee find a little obedience, and feare of God more comfortable, then all the pompe the World can afford vsus.
Seriouſly thinke on theſe things; and make this the meaſure of excellencie in all things: to be auaileable for comfort, at the appearing of Chriſt.
The end of the ſecond Chapter.