Exposition of 1 Thessalonians, Chapter 1
1. THESSAL. 1.1.
PAVL and SILVANVS, and TIMOTHEVS, vntounto the Church of the Theſſalonians, which is in God the Father, and in the Lord Ieſus Chriſt: Grace be vntounto 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 foreign, 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 toa1. 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 vsus. 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 hauehave knowne of reuerend parts for learning and conſcience, whoſe whole Miniſterie hath beene therefore deſpicable amongſt Idiotes, becauſe nor Birth, nor Vniuerſitie degrees hauehave 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 vntounto vsus; whether by Iſaiah, as ſome thinke, a ProphetbRabbi Salomon apud Lyram. Hieron. in Prolog. ad Iſaiam. of the bloud Royall: or by Amos, fromcAmos 1.1. amongst the Heardmen of Tekoa.
His Aſſociates are Siluanus and Timothy. Siluanus ſeemes the ſame with Silas, whodAct. 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 vntounto 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. cAct. 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. VeryfAct. 17.28. Iames 1.17. Heathens teſtimonies are not refuſed by Apoſtles, to aduantage the Truth. Vſe. Like courſe is warranted to vsus, 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 vsus 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 vnderunder other Names, condeſcending ſo farre to their infirmitie for a while?gAuguſt. 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,hIoh. 4.42. as Samaritans, he beleeues vponupon firmer grounds. If by vsus 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.iMar. 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.
kAuguſt. cont. dua… Epiſt. Pelag. ad Bonifac. lib. 4. cap. 8.Ad Curam noſtram exiſtimo pertinere non ſolùm Scripturas Sanctas Canonicas aduerſus cos 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. lPolan. 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 hauehave their name, is famouſly knowne to hauehave 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 tomAct. 17.10. Beraea; and the Saints that gaue him entertainment, eſpeciallynVer. 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 hauehave beene moſt violent Oppoſitions, Gods Word hath moſt mightily grown and preuayled. At Epheſus, what Tumults were rayſed byoAct. 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 p1. Cor. 16.9.a great Doore, and effectuall; great occaſion of doing much good, but many aduerſaries. Like read wee ofqAct. 18.16. Corinth. Yea, in the Court of Nero, vnderunder the noſe of that bloudie Tyrant, inrPhilip. 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.ſTertullian. 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.
Ʋſe 1 How ſhould this adde courage to vsus Miniſters in our Function, be we encountred with neuer ſo many Aduerſaries and Oppoſites againſt the Truth? What good the Lord will hauehave vsus doe, wee ſhall doe, and none ſhall be able to withſtand it. I ſuffer affliction vntounto bonds, ſayd the Apoſtle;t2. 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 vsus thinke, Some good is in working, Sathan now feeles his Kingdome begin to totter.
Its but our weakeneſſe and ignorance, if theſe things diſmay vsus. Oppoſitions hauehave 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 vsus to gaine to the Church of God.
Ʋſe 2 Me thinkes, 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 founduAct. 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 vponupon 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,xPhil. 1.12. hauehave 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 hauehave ſucceeded abominable Idolaters. Bethel, once Bethel, the Houſe of God; vnderunder Iereboam, becameyHoſ. 4.15. Beth-auen, the houſe of iniquitie. Ieruſalem, the praiſe of the whole earth, had promiſes ſingular made vntounto it, ſuch as had no particular Church in the world beſides.zPſal. 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 withoutaHoſ. 3.4. King or Prophet, any ſhew of a people of God. This is the Lords doing, and it is maruellous in our eyes.
Ʋſe. Learne we hence,bRom. 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 vsus. Wee ſtand yet by Gods mercy in ſtate of his Church; hauing in gracious meaſure Gods Truth taught and profeſſed amongſt vsus: But ſhall delude our ſelues, if wee thinke this fauour ſo tyed vntounto vsus, 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 mencDeut. 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 thedIer. 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,eƲerſ. 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 themf1. Cor. 10.11. as enſamples, and are written for our warning, to make vsus cautionate, that we fall not by example of like vnfaithfulneſſe, and diſobedience.
Sinnes expoſing to like wrath of God; Firſt,gIſai. 5.4, 5. barrenneſſe and rebellion. Secondly,h2. Chron. 36.15, 16. cruell vſage of Gods Meſſengers. Thirdly,iAmos 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 vsus 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 vsus adde, that the words import a kinde ofkHeb. 3.14. foreign, 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: l1. Ioh. 3.24. 2. Pet. 1.4.the Father in vsus, 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 vsus, firſt,m2. Cor. 7.1. to purge our ſelues from all filthineſſe of fleſh and ſpirit, that wee may preſerue our ſubſiſtence in God.
Secondly, Ton2. 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 foreign 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,oRom. 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,p3. Ioh. 2. as thy ſoule proſpereth.
The Apoſtle prayes not the firſt donation, but the, firſt, continuance. Secondly,q1. 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 louelove. Let not Chriſtians wonder at it, when as of Chriſt it is ſaid, hee grew, as in ſtature, and wiſedome, ſo in rLuk. 2.….fauour with God. Shall we ſay foreign 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 wasſMatt. 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 louelove is experimentall onelyonly; 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 tEzech. 47.3, 4Allegorie ſeemes to import; by degrees is the fauour of God made manifeſt vntounto vsus.
Ʋſe 1 The more I wonder at their arrogancie, that being Nouices only in Chriſtianity, dare prattle of a foreign, 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 hauehave obtayned. To whom may I not ſay as ISAAC,uGen. 27.10. How hauehave yee found ſo ſoone my ſonnes? Gods louelove is not preſentlyxRom. 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.
Ʋſe 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,yHeb. 11.27. He indured as if hee had ſeene him that is inuiſible, is found at length queſtioning thezNum. 11.22. power of God, which hee had ſeene in all their paſſage, by ſo many experiments proued. Reſolutely, ſaid IOB,aJob 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 ſhouldbIob 6.10, 11. deny the words of the Holy o… The ſumme is this, It is our dutie c2. Pet. 1.10.to endeuour aſſurance: our miſerie, and ſinne alſo to doubt of Gods louelove; yet our ſtate generall in this life, to be incumbred with diſtruſtfull doubtings of Gods fauour to vsus in Chriſt. And of the Inſcription thus farre.