1 Thessalonians 1:4

1 Thessalonians Preface To The First Epistle Of Saint Paul To The Thessalonians (1546 and 1522) This Epistle St. Paul writes out of especial love and apostolic care. For in the first two chapters, he praises them because they have received the Gospel from him with such earnestness as to be steadfast in it through affliction and persecution, and to have become a fair example of faith to all congregations everywhere, and, like Christ and His apostles, to have suffered persecution from the Jews, their own friends. So he had himself suffered and led a holy life when he was with them. Therefore he thanks God that his Gospel has borne such fruit among them. In chapter 3, he shows the diligent care he takes, lest this labor of his and its praiseworthy beginning be brought to naught by the devil, with doctrines of men. Therefore he has sent Timothy to them to find this out, and he thanks God that things are still right among them; and he hopes that they may continue to grow. In chapter 4, he exhorts them to guard against sin and do good to one another. He also answers a question, which they had presented to him through Timothy, touching the resurrection of the dead, whether all would rise at once, or some after others. In chapter 5, he writes of the Last Day, how it shall come suddenly and quickly, and gives them some good directions for governing other people, and tells them what attitude they are to take toward the lives and teachings of others.

Preface to the First Epistle of Paul the Apostle to the Thessalonians Thessalonica, now called by the Turks Salonichi, a mere corruption of its ancient name, is a seaport town of Turkey in Europe, situated on what was called the Thermaic Gulf, and was anciently the capital of Macedonia. According to Stephanus Byzantinus, it was embellished and enlarged by Philip, king of Macedon, father of Alexander the Great, who called it Thessalonica, or the Victory of Thessalia, on account of the victory he obtained there over the Thessalians; prior to which it was called Thermae. Strabo, Tzetzes, and Zonaras say that it obtained the name of Thessalonica from Thessalonica, wife of Cassander, and daughter of Philip. In 1431, it was taken from the Venetians by the Turks, in whose possession it still continues. It is still a large, rich, and populous city, being ten miles in circumference, and carrying on an extensive trade in silk, the principal merchants being Greek Christians and Jews. Christianity has never been extinct in Thessalonica since the year 51 or 52, in which it was planted there by the Apostle Paul; see Acts 17, etc. It contains at present thirty churches belonging to the Greek Christians, and as many Jewish synagogues, besides some Mohammedan mosques. Thessalonica is the see of an archbishop; and is well fortified, being surrounded with walls flanked with towers, and defended on the land side by a citadel; and near the harbor, with three forts. St. Paul, in company with Silas, first preached the Gospel in this city and the adjacent country, about a.d. 52 or 53. Though the Jews, who were sojourners in this city, rejected the Gospel in general, yet a great multitude of the devout Greeks, i.e., such as were proselytes to Judaism, or the descendants of Jewish parents, born and naturalized in Greece, believed and associated with Paul and Silas, and not a few of the chief women of the city embraced the Christian faith. Act 17:4 . As the Jews found that, according to the doctrine of the Gospel, the Gentiles were called to enjoy the same privileges with themselves, without being obliged to submit to circumcision and other ordinances of the law, they persecuted that Gospel, and those who proclaimed it; for, moved with indignation, they employed certain lewd fellows of the baser sort - the beasts of the people, set the city on an uproar, assaulted the house of Jason, where the apostles lodged, dragged him and certain brethren before the rulers, and charged them with seditious designs and treason against the Roman emperor! The apostles escaped, and got to Berea, where they began anew their important evangelical labors: thither the Jews of Thessalonica, pursuing them, raised a fresh tumult; so that the apostle, being counselled by the brethren, made his escape to Athens; Act 17:5-15 . Thus he followed the command of his Master: Being persecuted in one city, he fled to another; not to hide himself, but to proclaim, in every place, the saving truths of the Gospel of Christ. It does not appear that St. Paul stayed long at Athens; he soon went thence to Corinth, where Timothy and Silas were, but probably not before Timothy met him, for whom he had sent, Act 17:15 , to come to him speedily; and whom, it appears, he sent immediately back to Thessalonica, to establish the believers there, and comfort them concerning the faith; 1Thes 3:2 . While Paul abode at Corinth, Timothy and Silas came to him from Thessalonica, and hearing by them of the steadfastness of the Thessalonian converts in the faith of Christ, he wrote this epistle, and shortly after the second, to comfort and encourage them; to give them farther instructions in the doctrines of Christianity, and to rectify some mistaken views, relative to the day of judgment, which had been propagated amongst them. See the preface to the second epistle. Who the persons were who formed the apostolic Church at Thessalonica is not easy to determine. They were not Jews, for these in general persecuted the apostle and the Gospel in this place. We are therefore left to infer that the Church was formed, 1st, of Jewish proselytes, called, Act 17:4 , devout Greeks. And 2dly, of converts from heathenism; for, on the preaching of the Gospel to them, it is said; 1Thes 1:9 , that they turned to God from idols, to serve the living and true God. Though some of the Jews believed on the preaching of Paul and Silas, Act 17:3 , Act 17:4 , yet it is evident that the great bulk of the Church was composed of Grecian proselytes and converts from heathenism. Hence we find in this epistle but few allusions to the Jews, and but few references to the peculiarities of their religious or civil institutions. There is a remarkable reading in the text of Act 17:4 , which I neglected to quote in the note on that place: instead of των σεβομενων, Ελληνων πολυ πληθος, of devout Greeks a great multitude; the Codex Alexandrinus, Codex Bezae, both in the Greek and Latin, two others, with the Vulgate, read των σεβομενων και Ἑλληνων, of the devout, i.e., those who worshipped the true God; And of the Greeks, i.e., those who were previously heathens, a great multitude; so that, 1. Some few Jews; 2. A great number of those who acknowledged the true God; and 3. A great multitude of heathens, besides many of the chief women, received the doctrine preached by the apostle, and became members of the Church at Thessalonica. See Dr. Paley's remarks on this various reading. The First Epistle to the Thessalonians is allowed on all hands to be the first epistle that St. Paul wrote to any of the Churches of God; and from it two things may be particularly noted: 1. That the apostle was full of the Spirit of love; 2. That the Church at Thessalonica was pure, upright, and faithful, as we scarcely find any reprehension in the whole epistle: the Thessalonian converts had Faith that worked, a Love that labored, and a Hope which induced them to bear afflictions patiently and wait for the coming of the Lord Jesus Christ. This epistle has been divided into different parts by commentators; but these are arbitrary, the apostle having made no division of this kind; for, although he treats of several subjects, yet he has not so distinguished them from each other as to show that he had any formal division in his mind. In the divisions imposed on this epistle by commentators we do not find two of them alike; a full proof that the apostle has made no divisions, else some of these learned men would have certainly found them out. Technical distinctions of this nature are of little use to a proper understanding of the contents of this epistle. The inscription by Paul, Silvanus, and Timotheus, to the Church of the Thessalonians, 1Thes 1:1 . St. Paul gives thanks to God for their good estate, and prays for their continuance in the faith, 1Thes 1:2-4 . Shows how the Gospel came to them, and the blessed effects it produced in their life and conversation, 1Thes 1:5-7 , How it became published from them through Macedonia and Achaia, and how their faith was everywhere celebrated, 1Thes 1:8 . He shows farther, that the Thessalonians had turned from idolatry, become worshippers of the true God, and were waiting for the revelation of Christ, 1Thes 1:9 , 1Thes 1:10 . Verse 1 Paul, and: Silvanus, and Timotheus - Though St. Paul himself dictated this letter, yet he joins the names of Silas and Timothy, because they had been with him at Thessalonica, and were well known there. See Act 17:4 , Act 17:14 . And Silvanus - This was certainly the same as Silas, who was St. Paul's companion in all his journeys through Asia Minor and Greece; see Act 15:22 ; Act 16:19 ; Act 17:4 , Act 17:10 . Him and Timothy, the apostle took with him into Macedonia, and they continued at Berea when the apostle went from thence to Athens; from this place St. Paul sent for them to come to him speedily, and, though it is not said that they came while he was at Athens, yet it is most probable that they did; after which, having sent them to Thessalonica, he proceeded to Corinth, where they afterwards rejoined him, and from whence he wrote this epistle. See the preface. Verse 2 We give thanks - See Phi 1:3 , Phi 1:4 , and Col 1:3 ; where the same forms of speech are used. Verse 3 Your work of faith - This verse contains a very high character of the believers at Thessalonica. They had Faith, not speculative and indolent, but true, sound, and operative; their faith worked. They had Love, not that gazed at and became enamoured of the perfections of God, but such a love as labored with faith to fulfill the whole will of God. Faith worked; but love, because it can do more, did more, and therefore labored - worked energetically, to promote the glory of God and the salvation of men. They had Hope; not an idle, cold, heartless expectation of future good, from which they felt no excitement, and for which they could give no reason, but such a hope as produced a satisfying expectation of a future life and state of blessedness, the reality of which faith had descried, and love anticipated; a hope, not hasty and impatient to get out of the trials of life and possess the heavenly inheritance, but one that was as willing to endure hardships as to enjoy glory itself, when God might be most honored by this patient endurance. Faith worked, Love labored, and Hope endured patiently. It is not a mark of much grace to be longing to get to heaven because of the troubles and difficulties of the present life; they who love Christ are ever willing to suffer with him; and he may be as much glorified by patient suffering, as by the most active faith or laborious love. There are times in which, through affliction or other hinderances, we cannot do the will of God, but we can suffer it; and in such cases he seeks a heart that bears submissively, suffers patiently, and endures, as seeing him who is invisible, without repining or murmuring. This is as full a proof of Christian perfection as the most intense and ardent love. Meekness, gentleness, and long-suffering, are in our present state of more use to ourselves and others, and of more consequence in the sight of God, than all the ecstasies of the spirits of just men made perfect, and than all the raptures of an archangel. That Church or Christian society, the members of which manifest the work of faith, labor of love, and patience of hope, is most nearly allied to heaven, and is on the suburbs of glory. Verse 4 Knowing your election of God - Being assured, from the doctrine which I have delivered to you, and which God has confirmed by various miracles, and gifts of the Holy Spirit, that he has chosen and called the Gentiles to the same privileges to which he chose and called the Jews; and that, as they have rejected the offers of the Gospel, God has now elected the Gentiles in their stead. This is the election which the Thessalonians knew; and of which the apostle treats at large in his Epistle to the Romans, and also in his Epistles to the Galatians and Ephesians. No irrespective, unconditional, eternal, and personal election to everlasting glory, is meant by the apostle. As God had chosen the Jews, whom, because of their obstinate unbelief, he had now rejected; so he had now chosen or elected the Gentiles. And in neither case was there any thing absolute; all was most specifically conditional, as far as their final salvation was concerned; without any merit on their side, they were chosen and called to those blessings which, if rightly used, would lead them to eternal glory. That these blessings could be abused - become finally useless and forfeited, they had an ample proof in the case of the Jews, who, after having been the elect of God for more than 2000 years, were now become reprobates. Verse 5 For our Gospel - That is, the glad tidings of salvation by Jesus Christ, and of your being elected to enjoy all the privileges to which the Jews were called, without being obliged to submit to circumcision, or fulfill the rites and ceremonies of the Mosaic law. Came not unto you in word only - It was not by simple teaching or mere reasoning that the doctrines which we preached recommended themselves to you, we did not insist on your using this or the other religious institution; we insisted on a change of heart and life, and we held out the energy which was able to effect it. But also in power - Εν δυναμει· With miraculous manifestations, to your eyes and to your hearts, which induced you to acknowledge that this Gospel was the power of God unto salvation. And in the Holy Ghost - By his influence upon your hearts, in changing and renewing them; and by the testimony which ye received from him, that you were accepted through the Beloved, and become the adopted children of God. And in much assurance - Εν πληροφοριᾳ πολλῃ. The Holy Spirit which was given you left no doubt on your mind, either with respect to the general truth of the doctrine, or the safety of your own state. Ye had the fullest assurance that the Gospel was true, and the fullest assurance that ye had received the remission of sins through that Gospel; the Spirit himself bearing witness with your spirit, that you are the sons and daughters of God Almighty. What manner of men we were - How we preached, and how we lived; our doctrines and our practices ever corresponding. And for your sakes we sustained difficulties, endured hardships, and were incessant in our labors. Verse 6 Ye became followers of us - Ye became imitators, μιμηται, of us-ye believed the same truths, walked in the same way, and minded the same thing; knowing that our doctrine was of the Lord, and that the way in which we walked was prescribed by himself, and that he also suffered the contradictions of ungodly men. Having received the word in much affliction - That they received the doctrine of the Gospel in the midst of much persecution we may learn from the history in general, and from Act 17:5 , Act 17:6 . With joy of the Holy Ghost - The consolations which they received, in consequence of believing in Christ, more than counterbalanced all the afflictions which they suffered from their persecutors. Verse 7 Ye were ensamples - Τοπους· Types, models, or patterns; according to which all the Churches in Macedonia and Achaia formed both their creed and their conduct. Verse 8 From you sounded out - As Thessalonica vas very conveniently situated for traffic, many merchants from thence traded through Macedonia, Achaia, and different parts of Greece. By these, the fame of the Thessalonians having received the doctrine of the Gospel was doubtless carried far and wide. And it appears that they had walked so conscientiously before God and man, that their friends could speak of them without a blush, and their adversaries could say nothing to their disgrace. Verse 9 How ye turned to God from idols - This could not be spoken either of the Jews or of the devout persons, but of the heathen Greeks, and of such it appears that the majority of the Church was formed. See what is said on this subject in the preface to this epistle. To serve the living and true God - The living God; in opposition to the idols, which were either inanimate stocks or stones, or the representations of dead men. The true God - In opposition to the whole system of idolatry, which was false in the objects of its adoration, false in its pretensions, false in its promises, and false in all its prospects. Verse 10 And to wait for his Son from heaven - To expect a future state of glory, and resurrection of the body, according to the Gospel doctrine, after the example of Jesus Christ, who was raised from the dead, and ascended unto heaven, ever to appear in the presence of God for us. Delivered us from the wrath to come - From all the punishment due to us for our sins, and from the destruction which is about to come on the unbelieving and impenitent Jews. This was the news, the sounding out, that went abroad concerning the converted Thessalonians. Every where it was said: They have believed the Gospel; they have renounced idolatry; they worship the living and true God; they have received the gifts and graces of the Holy Spirit; they are happy in their souls, unspotted in their lives, and full of joy; expecting an eternal glory through that Christ who had died for and purged their sins, and who shall fashion their degraded bodies and make them like to his glorious body, and give them an eternal residence with himself in a state of blessedness. These were glorious news; and, wherever they were told, prepared the way of the Gospel among the heathen. The mere preaching of the Gospel has done much to convince and convert sinners, but the lives of the sincere followers of Christ, as illustrative of the truth of these doctrines, have done much more: Truth represented in action seems to assume a body, and thus renders itself palpable. In heathen countries, which are under the dominion of Christian powers, the Gospel, though established there, does little good, because of the profane and irreligious lives of those who profess it. Why has not the whole peninsula of India been long since evangelized? The Gospel has been preached there; but the lives of the Europeans professing Christianity there have been, in general, profligate, sordid, and base. From them sounded out no good report of the Gospel; and therefore the Mohammedans continue to prefer their Koran, and the Hindoos their Vedas and Shasters, to the Bible. It should now ever be acknowledged, to the glory of God, that of late years a few apostolic men in that country are turning the tide in favor of the Gospel; and several eminent Europeans have warmly espoused the doctrine of Christ, and are labouring to circulate the word of God through the whole of British India.

Thanksgiving to God. ( a. d. 51.) 2 We give thanks to God always for you all, making mention of you in our prayers; 3 Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father; 4 Knowing, brethren beloved, your election of God. 5 For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake. I. The apostle begins with thanksgiving to God. Being about to mention the things that were matter of joy to him, and highly praiseworthy in them, and greatly for their advantage, he chooses to do this by way of thanksgiving to God, who is the author of all that good that comes to us, or is done by us, at any time. God is the object of all religious worship, of prayer and praise. And thanksgiving to God is a great duty, to be performed always or constantly; even when we do not actually give thanks to God by our words, we should have a grateful sense of God's goodness upon our minds. Thanksgiving should be often repeated; and not only should we be thankful for the favours we ourselves receive, but for the benefits bestowed on others also, upon our fellow-creatures and fellow-christians. The apostle gave thanks not only for those who were his most intimate friends, or most eminently favoured of God, but for them all. II. He joined prayer with his praise or thanksgiving. When we in every thing by prayer and supplication make our requests known to God, we should join thanksgiving therewith, Phil. iv. 6 . So when we give thanks for any benefit we receive we should join prayer. We should pray always and without ceasing, and should pray not only for ourselves, but for others also, for our friends, and should make mention of them in our prayers. We may sometimes mention their names, and should make mention of their case and condition; at least, we should have their persons and circumstances in our minds, remembering them without ceasing. Note, As there is much that we ought to be thankful for on the behalf of ourselves and our friends, so there is much occasion of constant prayer for further supplies of good. III. He mentions the particulars for which he was so thankful to God; namely, 1. The saving benefits bestowed on them. These were the grounds and reasons of his thanksgiving. (1.) Their faith and their work of faith. Their faith he tells them ( v. 8 ) was very famous, and spread abroad. This is the radical grace; and their faith was a true and living faith, because a working faith. Note, Wherever there is a true faith, it will work: it will have an influence upon heart and life; it will put us upon working for God and for our own salvation. We have comfort in our own faith and the faith of others when we perceive the work of faith. Show me thy faith by thy works, Jam. ii. 18 . (2.) Their love and labour of love. Love is one of the cardinal graces; it is of great use to us in this life and will remain and be perfected in the life to come. Faith works by love; it shows itself in the exercise of love to God and love to our neighbour; as love will show itself by labour, it will put us upon taking pains in religion. (3.) Their hope and the patience of hope. We are saved by hope. This grace is compared to the soldier's helmet and sailor's anchor, and is of great use in times of danger. Wherever there is a well-grounded hope of eternal life, it will appear by the exercise of patience; in a patient bearing of the calamities of the present time and a patient waiting for the glory to be revealed. For, if we hope for that we see not, then do we with patience wait for it, Rom. viii. 25 . 2. The apostle not only mentions these three cardinal graces, faith, hope and love, but also takes notice, (1.) Of the object and efficient cause of these graces, namely, our Lord Jesus Christ. (2.) Of the sincerity of them: being in the sight of God even our Father. The great motive to sincerity is the apprehension of God's eye as always upon us; and it is a sign of sincerity when in all we do we endeavour to approve ourselves to God, and that is right which is so in the sight of God. Then is the work of faith, or labour of love, or patience of hope, sincere, when it is done under the eye of God. (3.) He mentions the fountain whence these graces flow, namely, God's electing love: Knowing, brethren beloved, your election of God, v. 4 . Thus he runs up these streams to the fountain, and that was God's eternal election. Some by their election of God would understand only the temporary separation of the Thessalonians from the unbelieving Jews and Gentiles in their conversion; but this was according to the eternal purpose of him who worketh all things according to the counsel of his own will, Eph. i. 11 . Speaking of their election, he calls them, brethren beloved; for the original of the brotherhood that is between Christians and the relation wherein they stand one to another is election. And it is a good reason why we should love one another, because we are all beloved of God, and were beloved of him in his counsels when there was not any thing in us to merit his love. The election of these Thessalonians was known to the apostles, and therefore might be known to themselves, and that by the fruits and effects thereof—their sincere faith, and hope, and love, by the successful preaching of the gospel among them. Observe, [1.] All those who in the fulness of time are effectually called and sanctified were from eternity elected and chosen to salvation. [2.] The election of God is of his own good pleasure and mere grace, not for the sake of any merit in those who are chosen. [3.] The election of God may be known by the fruits thereof. [4.] Whenever we are giving thanks to God for his grace either to ourselves or others, we should run up the streams to the fountain, and give thanks to God for his electing love, by which we are made to differ. 3. Another ground or reason of the apostle's thanksgiving is the success of his ministry among them. He was thankful on his own account as well as theirs, that he had not laboured in vain. He had the seal and evidence of his apostleship hereby, and great encouragement in his labours and sufferings. Their ready acceptance and entertainment of the gospel he preached to them were an evidence of their being elected and beloved of God. It was in this way that he knew their election. It is true he had been in the third heavens; but he had not searched the records of eternity, and found their election there, but knew this by the success of the gospel among them ( v. 5 ), and he takes notice with thankfulness, (1.) That the gospel came to them also not in word only, but in power; they not only heard the sound of it, but submitted to the power of it. It did not merely tickle the ear and please the fancy, not merely fill their heads with notions and amuse their minds for awhile, but it affected their hearts: a divine power went along with it for convincing their consciences and amending their lives. Note, By this we may know our election, if we not only speak of the things of God by rote as parrots, but feel the influence of these things in our hearts, mortifying our lusts, weaning us from the world, and raising us up to heavenly things. (2.) It came in the Holy Ghost, that is, with the powerful energy of the divine Spirit. Note, Wherever the gospel comes in power, it is to be attributed to the operation of the Holy Ghost; and unless the Spirit of God accompany the word of God, to render it effectual by his power, it will be to us but as a dead letter; and the letter killeth, it is the Spirit that giveth life. (3.) The gospel came to them in much assurance. Thus did they entertain it by the power of the Holy Ghost. They were fully convinced of the truth of it, so as not to be easily shaken in mind by objections and doubts; they were willing to leave all for Christ, and to venture their souls and everlasting condition upon the verity of the gospel revelation. The word was not to them, like the sentiments of some philosophers about matters of opinion and doubtful speculation, but the object of their faith and assurance. Their faith was the evidence of things not seen; and the Thessalonians thus knew what manner of men the apostle and his fellow-labourers were among them, and what they did for their sake, and with what good success.

Knowing your election - Which is through faith, by these plain proofs.

ing, brethren beloved, your election of God. The margin here reads, "beloved of God, your election." The difference depends merely on the pointing, and that which would require the marginal reading has been adopted by Hahn, Tittman, Bloomfield, and Griesbach. The sense is not materially varied, and the common version may be regarded as giving the true meaning. There is no great difference between "being beloved of God," and "being chosen of God." The sense then is, "knowing that you are chosen by God unto salvation." Comp. Eph 1:4; Eph 1:5; Eph 1:11. The word " knowing," here refers to Paul himself, and to Silas and Timothy, who united with him in writing the epistle, and in rendering thanks for the favours shown to the church at Thessalonica. The meaning is, that they had so strong confidence that they had been chosen of God as a church unto salvation, that they might say they knew it. The way in which they knew it seems not to have been by direct revelation, or by inspiration, but by the evidence which they had furnished, and which constituted such a proof of piety as to leave no doubt of the fact. Calvin. What this evidence was, the apostle states in the following verses. It was shown by the man- ner in which they embraced the gospel, and by the spirit which they had evinced under its influence. The meaning here seems to be, not that all the members of the church at Thessalonica were certainly chosen of God to salvation--for, as in other churches, there might have been those there who were false professors; but that the church, as such, had given evidence that it was a true church--that it was founded on Christian principles--and that, as a church, it had furnished evidence of its "election by God." Nor can it mean, as Clarke and Bloomfield suppose, that God "had chosen and called the Gentiles to the same privileges to which he chose and called the Jews; and that as they (the Jews) had rejected the gospel, God had now elected the Gentiles in their stead;" for a considerable portion of the church was composed of Jews, Acts 17:4,6; and it cannot, therefore, mean that the Gentiles had been selected in the place of the Jews. Besides, the election of the Gentiles, or any portion of the human family, to the privileges of salvation, to the neglect or exclusion of any other part, would be attended with all the difficulties which occur in the doctrine of personal and individual election. Nothing is gained on this subject in removing the difficulties, by supposing that God chooses masses of men instead of individuals. How can the one be more proper than the other? What difficulty in the doctrine of election is removed by the supposition? Why is it not as right to choose an individual as a nation? Why not as proper to reject an individual as a whole people? If this means that the church at Thessalonica had shown that it was a true church of Christ, chosen by God, then we may learn (1.) that a true church owes what it has to the "election of God." It is because God has chosen it; has called it out from the world; and has endowed it in such a manner as to be a true church. (2.) A church may give evidence that it is chosen of God, and is a true church. There are things which it may do, which will show that it is undoubtedly such a church as God has chosen, and such as he approves. There are just principles on which a church should be organized; and there is a spirit which may be manifested by a church which will distinguish it from any other association of men. (3.) It is not improper to speak with strong confidence of such a church as undoubtedly chosen of God. There are churches which, by their zeal, self-denial, and deadness to the world, show beyond question their "election of God;" and the world may see that they are founded on other principles, and manifest a different spirit, from other organizations of men. (4.) Every church should evince such a spirit, that there may be no doubt of its "election of God." It should be so dead to the world; so pure in doctrine and in practice, and so much engaged in spreading the knowledge of salvation, that the world will see that it is governed by higher principles than any worldly association, and that nothing could produce this but the influence of the Holy Spirit of God. (1) "beloved" "beloved of God, your election"Verse 5. For