them that believe in that day 10. We are not bound to believe any other doctrine as necessary to salvation but that whereof it can be made out convincingly that the Apostles and other penmen of holy Scripture directed infallibly by the spirit have given testimony unto for saith he our testimony was believed among you 11. As it is the duty of Christs Ministers to make application of general promises unto the particular case of the Lords people to whom they are sent So they should carefully guard lest they apply those promises unto any but such as are so qualified as the promise doth require otherwise they speak peace to whom the Lord doth not speak peace for the Apostle applyeth the general comfort unto them in particular having found them endued with faith that necessary qualification which is required in the person to whom the promise doth belong because our testimony was believed among you saith he Ver. 11. Wherefore also we pray alwayes for you that our God would count you worthy of this calling and fulfil all the good pleasure of his goodness and the work of faith with power In this and the following verse is contained a fourth ground of consolation for them under their present sufferings the summ whereof is that he and his associates did earnestly pray to God on their behalf where besides the act of praying and praying for them alwayes of which see upon 1 Thes. 5. 17. there is first the occasion of their prayer pointed at in the word wherefore or for this cause which relateth to the foregoing purpose to wit because Christ was to come to be glorified in believers and because they in particular were believers therefore he and his associates did pray for them Next there are the things prayed for first That God whom he appropriates to himself as his God by Covenant would count them worthy or judge them fit and meet see upon v. 5. for this calling that is to enjoy that glory unto which they are called for they were called already and therefore calling here must not be taken for Gods act in calling them but for that unto which they were called even the Kingdom of God spoken of v. 5. Next That in order to this God would fulfil or fully perform and accomplish his good pleasure concerning them that is his eternal purpose of election called usually by the name of good pleasure Ephes. 1. 5 9. and all his good pleasure that is all things which he had purposed in that decree to bring about for them even salvation and all things pre-required to it And it is called the good pleasure of his goodness to shew that nothing but his own goodness and propenseness to communicate good from himself to others was the cause and motive of that decree See Eph. 1. v. 4. doct 7. Thirdly That the Lord by his own omnipotent power would fulfil and by fulfilling preserve actuate increase and fortifie the work of faith in them or the grace of saving faith with all its gracious effects the saving graces of Gods Spirit Doct. 1. As it is our duty in the constant course of our prayers to God to mind the case of others and especially of those who suffer for truth because their tentations to fall are strong 2 Tim. 4. 6 10 14 15. and the glory of God and edification of the Church are in a singular manner concerned in their standing 2 Tim. 2. 10. So it is a choice ground for comfort and encouragement unto suffering Christians to know they have the prayers and best wishes of those who are dear to God sent up to the throne of grace daily for them The effectual fervent prayer of a righteous man availeth much Jam. 5. 16. for Paul did pray alwayes for those suffering Thessalonians and doth let them know so much for their encouragement wherefore also we pray alwayes for you 2. As it is the duty of Pastors to pray to God for thâ— Lords people as well as it is to preach unto them So the more a people do thrive in grace by a Ministers pains and the more ground of confidence is afforded to him by their carriage that it shall be eternally well with them the more will his encouragement be and his engagements the deeper to pray to God for them A stubborn and graceless people do prove a dead and heartless weight for a Minister to stand under and to lift at before the Lord for Paul did alwayes pray for this people and was encouraged thereto from their growth in grace formerly mentioned and more especially from the evidence he had of their eternal well-being in their believing his testimony mentioned v. 10. and related unto here in the causal particle wherefore Wherefore also we pray alwayes for you 3. It is the duty of those who have gotten their interest in God made clear to improve their interest in him and familiarity with him for the behove not of themselves alone but of others also This being the only way to recompence the tender bowels of others to them who employed their power with God for their behove when possibly they themselves were strangers to him for Paul improveth his interest in God for them while in praying to God on their behalf he calleth him his God that our God saith he would count you worthy 4. As none are worthy fit or meet for Heaven but those whom the Lord hath drawn out of nature to the state of grace in their effectual calling seeing no unclean thing can enter there Rev. 21. 27. So there is nothing in us either before or after our effectual calling which makes us worthy of Heaven or meet for it by way of merit but all our fitness and worth of that kind doth come from Gods gracious acceptation his vouchsafing and accounting of us as such for if we were worthy of Heaven by our own merit to what end doth he pray to God that he would count them worthy of it and he expresseth Heaven by the name of calling to shew that none but called ones are worthy of it and fit for it 5. As none shall be accounted and declared worthy in the last day to enter the joyes of Heaven but those whom God by his eternal decree and good pleasure hath appointed for it So the Lord in that his eternal decree hath not appointed Heaven for any but those whom he hath appointed also in the same decree to make meet for it for the connexion of the two first petitions teacheth both that Gods good pleasure and decree is anterior to their being accounted worthy and that Gods good pleasure is fulfilled and executed in Gods counting them meet and worthy and consequently in his making them so And fulfil all the good pleasure of his goodness 6. As this eternal decree of election is extended unto more things than one even to the salvation of the elect and all the means tending to it So it is in all respects fully free and had its rise
unto all who heard them for he sheweth that even in that time when the Apostles were Preachers all men had not faith and this must be understood of men in the visible Church for they knew sufficiently that all others who were without the Church had it not 5. As the grace of saving faith doth powerfully restrain a mans turbulent sensual and irrational affections So any other restraint where this is wanting will prove but weak to keep them at under if a suitable tentation be once presented for he makes their want of faith the cause of their unreasonable turbulent and wicked carriage for all men have not faith saith he 6. As the grace of faith is not bestowed by God upon all who hear the Gospel but upon some only even the elect Act. 13. 48. so it is a speaking evidence that such have no faith who prove shameless absurd and turbulent in their opposition to faithful Ministers and to the work of God in their hands for he maketh their opposition flow from their want of faith for all men have not faith saith he Ver. 3. But the Lord is faithful who shall stablish you and keep you from evil The Apostle doth here encourage them against their fear of falling from truth which he foresaw would readily arise from what he presently spoke of the many open and secret enemies to truth and to the sincere Preachers and professors thereof as appeareth from the adversative particle But and he encourageth them by assuring them that God would first stablish or confirm them in good so as they should not totally nor finally fall from it 1 Joh. 3. 9. 2. Most carefully keep them as a prison is kept as the word implyeth from evil that is from Satan that evil one together with all his evil and mischievous devices even every evil work 2 Tim. 4. 18. to wit so as sin should not have dominion over them Rom. 6. 14. The truâ—h of all which is confirmed from this that God is faithful one who may be trusted and will perform whatever he hath promised where he supponeth that God hath promised never to leave them who have once sincerely closed with him according to Joh. 10. 28. and therefore his faithfulness must be engaged to establish and keep them Doct. 1. As the truly Godly upon the apprehension of any pinching hazard are of all men aptest to be discouraged with thoughts of their own weakness 1 Sam. 27. 1. So it is the duty of every faithful Minister carefully to foresee what may prove discouraging to any such and tenderly guard against it yea such should be his tenderness in this that their hazard should make him in a manner forget his own for though the rage of enemies was mainly bent against Pauls own person yet he is more taken up how to guard against the discouragement of the Lords people which he foresaw would arise from it than to provide for his own safety But the Lord is faithful saith he wâ—o will stablish you 2. Then doth a Minister wisely guard and underprop the Lords people against discouragements arising from their own apprehended weakness when he doth not labour to possess them with the contrary thoughts of their own strength which indeed is none 2 Cor. 3. 5. but rather confirming whatever thoughts they have of that kind he doth fasten them upon the power and faithfulness of God for their support for so doth Paul here But the Lord is faithful saith he who will stablish you 3. That Gods fidelity is impledged for the performance of his promises See upon 1 Thes. 5. v. 24. doct 5. for God is faithful 4. The final perseverance of believers in good and their preservation from evil in the extent mentioned in the exposition is absolutely promised and most undoubtedly shall be performed for the impledging of Gods faithfulness for it implyeth that it is a thing promised But God is faithful who shall stablish you c. 5. The infallible perseverance of the Saints in good and their preservation from evil doth not flow from the nature of grace in it self which is but a created quality and may be crushed if there were not some external help to underprop it Rev. 3. 2. nor yet from any fixedness of their own resolutions which are in themselves but changeable Jer. 20. 9. but from the power of God who standeth engaged to bear them through against all opposition in the contrary But God is faithful saith he who will stablish you Ver. 4. And we have confidence in the Lord touching you that ye both do and will do the things which we command you Here is his second exhortation wherein he doth most effectually though indirectly incite them to obey the doctrine delivered by him in general as the rule of their life and conversation while he professeth his charitable confidence ground upon the Lord and his grace of their present and future obedience to what he had commanded them in the name and authority of Jesus Christ as the word in the orignal doth imply See upon 1 Thes. 4. v. 2. Understand him here to speak 1. Of the present obedience of the most part as to the main of his injunctions though in some things they were defective as appeareth from v. 6 c. and 2. Of the fewer though better part as to all his injunctions in general And 3. Of them all as to their future obedience whereof he was charitably confident though for the present as said is they were in some things blame-worthy Doct. 1. It is the duty of Ministers towards the Lords people of their charge and of all Christians mutually towards one another charitably to believe and hope the best of their inward good condition and perseverance in it where there are any probable though not infallible evidence for charity thinks no evil 1 Cor. 13 5. Thus Paul had confidence that they both did and would do c. 2. We ought to ground our charitable confidence of peoples perseverance in well-doing not in themselves whatever be their present goodness for all men are weak Mat. 26. 41. and lyars Rom. 3. 4. but in the Lord who alone can powerfully encline their hearts to good and preserve them in it for Paul had confidence not in them but in the Lord concerning them 3. It is a singular piece of ministerial prudence for a Minister in some cases and when he hath to do with some people especially those in whom he seeth any appearance of good yet an aptness not to be discouraged with the bad thoughts which discerning gracious men may have concerning them to point out to such their duty and to incite them to it rather by shewing his charitable thoughts of their present and future obedience than by a rigid pressing of their duty on them joined with an upbraiding of them for some present neglects and his professed diffidence of their amendment in time coming for Paul incites them to obedience by professing the confidence he
they had grown exceedingly and gone far beyond what themselves then were as appears from 1 Thes. 1. 3. where he only mentioneth their graces simply without any commendation to them for their growth but now he shews their faith had grown exceedingly And therefore is it that he gives thanks to God for them here and glorieth of them before the Churches v. 4. even because saith he your faith groweth exceedingly and your charity aboundeth 9. As the saving graces of faith and love admit of degrees and do not come to their height and perfection at the first So they increase and decrease grow and fade together in so far as faith being the cause of love Gal. 5 6. and love an evidence of faith 1 Joh. 3. 14. the vigor and decay of the one cannot choose but have some answerable influence upon the other for Paul sheweth they both did grow proportionably and together your faith saith he groweth exceedingly and your charity aboundeth 10. It is a sweet ingredient for comfort and encouragement to an afflicted suffering Church when Satan prevaileth not to make a wedge of their afflicted case or of any other thing to rent them asunder neither in opinion affection or practice but the more they are heated and persecuted by men the more do they cleave in love and affection flowing from faith one to another And it must of necessity prove a most uncomfortable addition to all their sufferings when it is otherwayes for Paul doth mention their abounding in love towards each other flowing from faith as that which might and doubtless did sweeten all their sufferings and yield them matter of comfort under them because saith he your faith and charity towards each other aboundeth 11. Our Judgement of the inward gracious estate of others ought to be swayed and ruled with charity which though it be not blind in passing judgement contrary to seen and pregnant evidences Titus 3. 16. yet it is not too suspicious where there is not clear ground 1 Cor. 13 5. and hopeth the best in things which are uncertain 1 Cor. 13 .7 for so did Paul being now at a distance from them and being informed of their estate by the favourable reports of those who came from them he doth without any further anxious enquiry judge of them all and every one of them without exception of any as truly gracious and abounding in charity towards all which he could not have done except he had in charity construed some known escapes among them to the better The charity of every one of you all towards each other aboundeth saith he Ver. 4. So that we our selves glory in you in the Churches of God for your patience and faith in all your persecutions and tribulations that ye endure Here is the second thing whereby his high esteem of them was testified which followed upon their forementioned abundant growth It weighed so with him that he himself a man of a sober discerning spirit far from flattery was constrained to glory of them that is to speak with a kind of holy boasting as the word taken in a good sense doth signifie to the recommendation of the grace of God wrought in them by Gods blessing upon his Ministry and to propound them to those other Churches of God among whom he gloried of them for a pattern to be imitated by them So that his gloriation and boasting was not in the flesh or in men which is forbidden Phil. 3. 3. 1 Cor. 3. 21. but in the Lord for it was not for things carnal but spiritual to wit their faith and patience the praise whereof he hath first ascribed unto God v. 3. and though some commendation did hereby accrease unto himself as to the Lords instrument for good to them 1 Cor. 9. 1. yet his great design herein is not to hunt after applause unto himself Gal. 1. 10. but to commend the Lord who had wrought by him 1 Cor. 15. 10. and to excite others to the imitation of those praise-worthy graces which were eminent in this Church 2 Cor. 8. v. 1 2 3. with 8. Now the matter of his boasting was as he himself doth next express first their patience or praise-worthy perseverance under the yoak of duty with the endurance of the cross for the word in the original implyeth both perseverance and endurance Next their faith or the exercise of that grace in all its branches under greatest difficulties both which graces are commended from the great opposition by which they were assaulted in their exercise what from multiplyed persecutions that is afflictions from men for righteousness sake Matth. 5. 10. and what from multiplyed tribulations that is any affliction whatsoever whether immediately or mediately from God all which they did with patience and confidence endure the word signifieth willingly to endure and suffer Matth. 17. 17. 1 Cor. 4. 12. Doct. 1. Though Christians should not be proud of any applause or esteem they have nor seek to have their graces made known for gaining esteem to themselves except it be in subserviency to the praise of God see upon Gal. 6. v. 4. doct 5. yet they ought to look upon it as an encouraging mercy when their name is savoury for good and their graces made known among the Lords people in so far as they themselves are thereby ingaged to walk answerably to their name 2 Cor. 9. 2. with 4. and are in better capacity to do good in their station unto those with whom their name is pretious 2 Cor. 8. 18 19. and God doth thereby get the more of praise for his goodness to them from many 2 Cor. 1. 11. and others also are incited to glorifie God by their example Matth. 5. 16. For in order to their encouragement and comfort he shews that their graces were made known by him to other Churches and they esteemed of for them accordingly while he saith So that we our selves glory in you in the Churches of God 2. Though we ought to endeavour so far as is possible to have our names savoury for good unto all 1 Pet. 2. 12. yet those among men unto whom we should study to approve our selves most and to carry a deserved commendation from are the sober and judicious Godly who hate dissimulation and flattery And whatever be our esteem with or commendation from fawning flatterers or the weak unsolid though otherwise pious discerners it can afford but small encouragement and comfort if those others have bad thoughts of us or stand by as neutrals for the encouragement propounded to them doth stand in this that Paul and his associates who were more eminently gracious did think so well of them So that we our selves glory in you saith he 3. A Ministers boasting and gloriation as to his flock and charge should not be in their multitude riches greatness or civilities towards himself nor yet simply in their high esteem of him for his abilities and graces but in the success of his pains among them and in the saving
of every Epistle which did serve as a token or certain mark whereby his own Epistles might be distinguished from all others forged and feigned in his name and he hints at the reason why it was such a differing mark to wit because his way of writing was alwayes uniform and hardly could be undiscernably counterfeited by any other which is implyed while he saith So I write Doct. 1. The sending of salutations by word or writ that we may thereby testifie our continuing affection to absent friends is not a matter of common courtesie and good manners only but a duty to be performed for conscience sake as tending to entertain love and good will among Christians for while Paul doth never omit to send his salutation it evidently appeareth he did not look upon it as a matter of complement but of conscience The salutation of Paul 2. Our salutation whether of present or absent friends should express our wishes to God for things spiritual and the choicest mercies to be bestowed on them wherein we ought to be real hearty and affectionate and not formal or acted from the force of custom only for he calleth his farewell-wish v. 18. to which he annexeth an hearty Amen his salutation The salutation of Paul 3. It hath been an ancient slight of Satan and of his instruments to thrust upon the Church so far as in them did lye false and forged writings and give them out for Canonick Scripture thereby to make the truth and authority of all Scripture questionable for to prevent such impostures Paul did write his salutation with his own hand which is the token in every Epistle saith he 4. That God hath sufficiently provided in his Word against the forementioned evil see upon Col. 4. v. 18. which is the token in every Epistle so I write Ver. 18. The grace of our Lord Jesus Christ be with you all Amen Resteth the very thing which he did so write with which he shuts up the Epistle to wit his hearty with that the free and undeserved favour of God in Christ with all the fruits and tokens of it might be conveyed unto them all without exception to which he affixeth his Amen signifying Let it be so and it shall be so in testimony both of his fervent desire and confidence Doct. 1. Whatever be the eminence of a person or persons for their inherent graces and gracious qualifications yet it is only God free-grace and undeserved favour and not their own merit which must be relyed on for closing their accounts or for obtaining any spiritual or temporal mercy at the hands of God for though he commended them highly for their patience faith love and other graces chap. 1. 3 4. yet he closeth all by wishing Gods free grace and favour to them as the fountain-fountain-cause of all things they stood in need of or could expect The grace of our Lord Jesus Christ be with you 2. As there is an inexhaustible fountain of free grace in God which can water all without exception of any and will extend it self to as many as he seeth fit Rom. 9. 18. So the more of it we wish unto or is according to our wish bestowed upon others there doth not the less remain behind unto our selves for Paul who wisheth grace and favour to them all had received a very large measure of it himself and knew that how large a measure soever was bestowed upon them there would not be the less for him Therefore doth he thus close The grace c. The Postscript The second Epistle to the Thessalonians was written from Athens The truth of this Postscript is no less suspected than the former and this Epistle judged more probably to have been written also from Corinth where Paul continued a year and an half after he came from Athens Act. 18. 1. with 11. See upon the Postscript of the first Epistle FINIS
not from meer custome force of civil laws regard to their own credit or for gaining of their Ministers favour or any thing of that kind otherwise neither will their duty be pleasantly done nor acceptable to God when it is done for therefore doth he enjoyn it as the first piece of peoples duty to their Ministers and the foundation of all the rest to know and acknowledge them for such to whom they ought in conscience discharge those duties And we beseech you brethren to know them which labour among you 4. One great and main cause of peoples backwardness to do duty unto their Ministers and of disrespect both to their persons and function is their ignorance and not serious perpending the weight and wearisome toyle of their labour the dignity of their office together with the usefulness and necessity of their work among them for therefore doth Paul describe the Ministry from the dignity of their office the toilsomness of their labour and the usefulness of their work to the people as so many motives unto people to discharge that duty which they owe them Which labour among you and are over you and admonish you and v. 13. for their works sake 5. The wisdom of God hath so contrived Scripture that frequently in one word and sentence it doth comprize a variety of distinct purposes for here with one breath he teacheth both people their duty and Ministers their duty and maketh the latter an argument to inforce the former Know them saith he which labour among you and are over you c. 6. The Lord Christ hath appointed the Ordinance of Church-government in his house distinct from and in things proper to it independent upon the Civil Magistrate to be managed by Church-guides Ministers and Elders in their Ecclesiastick Courts and Judicatories 1 Cor. 5. 4. for the word rendred over you doth properly and usually signifie a power of Jurisdiction and Government and the expression in the Lord doth distinguish this Government from the Civil and are over you in the Lord saith he 7. The power of Church-government and the exercise of it is not by any appointment of Christs astâ—icted to any one Minister or person whomsoever having power of authority and Jurisdiction above the rest neither doth it belong to the body and community of Church-members but to all the Ministers and Church-guides in common for he speaketh here of them all and only of them they are over you in the Lord. 8. The Lords Ministers ought so to go about one part of their Ministerial function as not to neglect another They must so Preach as not to neglect the exercise of discipline and so exercise discipline as not to neglect to labour in the word and doctrine for saith he they labour among you and are over you in the Lord. 9. So necessary and useful is the exercise of discipline by Church-guides to the Church of Christ for keeping the ordinances pure Rev. 2. 2. and the Lords people free from the infection of contagious sins 1 Cor. 5. 6. for reclaiming and gaining of scandalous offenders to repentance 1 Tim. 1. 20. and for ordering all the affairs of Christs house 1 Cor. 14. 48. none of which ends can be attained so well and effectually as by the mean appointed thereto by Christ himself that the Lords people should be so far from reluctancy to lay their necks under this piece of Christs easie yoâ—k that they ought to acknowledge respect love and discharge all other duties unto their Ministers and Church-guides upon this very account of their exercising discipline as well as of their labouring in the word and doctrine for to incite people to their duty to Ministers he describes them not only from this that they laboured among them but also were over them in the Lord. 10. Whatever other thing is requisite in a Minister yet this one thing is necessary and may not be wanting some measure of skill and dexterity to admonish the Lords people of their duty by clearing up to their minds the equity of it and producing some pertinent motives for bringing them to a good liking with it for his expressing only this one particular piece of their work doth imply that it is a chief one and that some competency of abilities for it must not be wanting and admonish you saith he Ver. 13. And to esteem them very highly in love for their works sake and be at peace among your selves The Apostle in this verse doth first press a second head of duty flowing from the former which people owe to their Ministers to wit that they should esteem them very highly or superaboundantly as the word doth signifie whereby he points at that inward reverence and respect to their persons and office due to them to be testified in their speech Matth. 12. 34. and other behaviour Pâ—il 2. 29. which he shews should be accompanied with love to them a love without doubt which ought to kyth in its effects Gal. 4. 15. Secondly he gives a reason or motive unto all the fore-mentioned duties to wit for the work of their Pastoral function that Ministers might be encouraged in it Heb. 13. 17. and because it is an excellent work in it self 1 Tim. 3. 1. and most necessary and advantageous to the Lords people 1 Tim. 4. 16. Thirdly he presseth another branch of sanctification relating unto all to wit the study of keeping Christian peace and concord among themselves and especially with their Ministers lest by any means Satan might stir up strife and prejudice among them to make the labours of their Ministers unprofitable Doct. 1. The great thing which Ministers should press in relation to themselves upon people and which people should endeavour toward their Ministers is to have their hearts possessed with an affectionate and good esteem of their persons and office as that which will bring with it the hearty and willing performance of all other duties which they owe unto them for he thinks it sufficient to press this esteem flowing from love as knowing that this being attained all the rest would follow And to esteem them very highly in love 2. This high esteem which is due from people unto their Minister as it must flow from love to his person for his works sake So it must manifest it self in kindness and beneficence in a seemly behaviour toward him in hoping the best of him in bearing with his humane frailties in not publishing of them in not receiving misreports or taking up groundless jealousies against him and in such other fruits of love and charity as are mentioned 1 Cor. 13. 4 5 6 7. For he saith esteem them very highly in love 3. As it is not sufficient we do what is right and commanded except it flow from right and allowed motives So whatever a Minister be otherwise for birth for personage for riches for other natural endowments it ought to be a sufficient motive and inducement to gain him esteem and respect that the
from the presence of the Lord and from his glorious power to wit joyntly and without intermission Ver. 10. When he shall come to be glorified in his Saints and to be admired in all them that believe because our testimony among you was believed in that day Here is the second end of Christs coming and it relateth to the Godly called here 1. Saints strictly taken for those who are inherently holy and real students of and proficients in that sanctification which is described upon 1 Thes. 4. 3. next believers who are endued with the grace of saving faith described 1 Thes. 1. 3. and all such believers and no doubt all such Saints also are to share in the end of Christs coming here mentioned which is to be glorified in them that is to put such a glory upon them both in soul Matth. 22. 30. and body Phil. 3. 21. as he himself shall be thereby glorified not only shall the glorified Saints themselves give glory to him but the glory of his mercy power goodness and other attributes shall in their glory be made manifest unto all the world upon occasion whereof the glorified Angels also shall glorifie him The Apostle adds that Christ the Judge shall also be admired in them that is shall put such glory on them as never was expected neither by themselves or others Isa. 64. 4. and therefore it shall be admired by all beholders and the mercy power and grace of Christ the bestower shall be admired and wondered at much more Only the Apostle having first as it were at the by and in a parenthesis applyed this general ground of consolation to them in particular by giving a reason for his so doing to wit because they had believed and given credit unto the doctrine of the Gospel to the truth whereof he and his associates had given testimony he doth in the end of the verse again repeat the time when this shall be to wit in that day of Christs second coming and not until then hereby to put a stop to their precipitancy in hastening too much after it Doct. 1. Jesus Christ the Judge shall not be so much transported with rage and fury against the wicked in the day of general judgement as to make him forget his tender mercies unto the Godly he knoweth how to make the same day the greatest for terrour unto his foes and yet the greatest for Joy unto his friends for Paul sheweth that he shall take vengeance upon the one and be glorified in the other both in one day when he shall come to be glorified in his saints Yea 2. The great errand of Christs coming to general Judgement is not so much to render vengeance unto the wicked as to glorifie and save the Godly the former being in some respect but as a mean to set forth the glory and solemnity of the latter Rom. 9. 22 23. for looking narrowly to the Text we find that Christ doth take vengeance as it were but in the by when he shall come as it were of purpose to put glory on his people Taking vengeance on them that know not God saith he v. 8. when he shall come to be glorified in his Saints 3. The rest remaining to the now afflicted and troubled people of God is a glorious rest and therefore not a total cessation from all action and duty as lifeless stones that rest should have no glory in it but from the sin infirmities and misery with which they are encompassed and attended now in the way of duty and from all such duty as implyeth any want or imperfection in the performer otherwise their rest were not compleatly glorious for Paul exponing and clearing the rest which was promised v. 7. saith he shall come to be glorified in his saints 4. Though the glory of Christ the Judge will be ser forth to the admiration of all beholders in the pouring forth of his wrath and vengeance upon Godless reprobates his proud and obstinate enemies yet his glory will be incomparably more and more admired in his putting glory upon the Elect in so far as the reprobate shall receive but what they deserve but as for the Elect besides the wonderful change which shall be wrought in them the glory put upon them shall be without yea and contrary to their deserving for Paul saith he shall come to be glorified and admired in his saints as if his glory to be had in judging reprobates were no glory being compared with that 5. There is such a necessary connexion betwixt the glory of Christ and the glory wherewith the Elect shall be glorified in Heaven that the former is the result of the latter Christ the head is glorified in that glory which he himself hath procured for 2 Tim. 1. 10. and shall bestow upon his members 2 Tim. 4. 8. and therefore we neither need nor should separate Gods glory from our own salvation but are to seek the latter jointly with and in subordination to the former for Paul sheweth that Christ shall be glorified in their glory When he shall come to be glorified in his saints 6. Though there be much foretold in Scripture of the glory which shall be put upon the Lords people in the last day 1 Joh. 3. 2. yet that which is revealed to that purpose is so little believed Mark 9. 24. and cometh so far short of that height of glory wherewith they shall be then adorned and crowned that Heaven and happiness shall be a far other thing than ever entered in the heart not only of natural men but also of the Godly themselves to think upon for therefore the first sight of it shall strike them with admiration as at a thing beyond their expectation and hope he shall come to be admired saith he 7. As Heaven and glory shall be enjoyed only by believers and Saints So all those are Saints who are believers and all are believers who are saints there being an inseparable connexion betwixt saving faith and inherent holiness as betwixt a necessary cause and the effect which floweth from it for he putteth the saints and them that believe the one for the other and sheweth that glory is the portion of such only to be glorified in his saints and admired in all them that believe 8. Though there be degrees of glory in Heaven Dan. 12. 3. yet the meanest believer shall enjoy so much as the most enlarged heart cannot once imagine or comprehend while we are here for Paul saith he will be admired in all them that believe even the meanest believer not excepted 9. Our choicest comforts while we are here on earth consist in those things which we have not in hand but shall enjoy hereafter and therefore the more we exercise our faith and patience our comforts will prove the more satisfying and lively for he shews that the great and good things which are here spoken of in order to their comfort shall not be performed before the last day to be admired saith he in all
19. Mark 13. 22. and they are false and lying because some of them were to be but counterfeit and feigned meer juglings deceiving the outward senses and others of them though truly done and breeding marvel and astonishment in beholders who know not the manner and way how they are done yet should not be true miracles as being only effects of some secret natural causes for only God can produce true Miracles or works exceeding the reach of all naturall causes Psal. 72. 18. 77. 13. Rom. 4. 17. And lastly all of them should be wrought by Satan and his instruments to confirm false and lying doctrines and therefore are justly called lying wonders Doct. 1. Though Satans power is not illimited Job 2. 6. neither can he infallibly determine the wills of men to follow his suggestions Job 1. 12. with 22. yet as he hath no small power upon this sublunary world see upon Eph. 2. v. 2. doct 8. yea and great influence upon mens actions by presenting them with such tentations as are most agreeable unto their temper 2 Sam. 11. 2. and importuning them uncessantly with inward suggestions and representations unto their fancy of such things as may most conduce for his purpose Prov. 4. 16. So such is his enmity to Christs Kingdom and malice to mans salvation that he exerciseth the utmost of all his power can reach to bear down the one and impede the other and therefore it is no wonder to see some of those who are engaged under him in that woful work somewhat elevated above the sphear of ordinary activity skill and diligence for he shews that Satans working or utmost activity shall be employed against Christ for promoting Antichrists Kingdom Whose coming is after the working of Satan 2. It is a piece of necessary wisdom in the Lords people in forecasting tryals not to extenuate what hazard is in them but to look upon them as they are cloathed with all their terrifying circumstances whereby they may prepare for the uttermost before it come Job 3. 25 26. for the spirit of God seeeth it necessary to present this tryal under Antichrist to the Church in its full terrour Whose coming is after the working of Satan with all power c. 3. Satan doth set himself in furthering the condemnation of sinners to imitate Christ in many of those things which are done by him in bringing about the salvation of the elect as Christ erects a Kingdom in the world whereof himself is head Psal. 2. 6. So Satan hath his Kingdom in opposition to Christs whereof Antichrist is the visible head Rev. 13. 11 12. As Christ doth impart the influences of his spirit unto his servants whereby they work effectually in those who are saved Col. 1. 29. So Satan to the utmost of his power doth act his instruments whereby through Gods permission they work effectually in those who perish Rev. 18. 13 14. As Christ did confirm his doctrine by miracles and exercise his power in his servants in working miracles mediately by them for that end Heb. 2. 3 4. So doth Satan confirm his erroneous doctrine in Antichrists Kingdom by working signs and wonders and sometimes lendeth his power to Antichrist and his Vassals to work the like for he shews that Satan doth help Antichrist to and in his Kingdom by his effectual working and by a power of signs and wonders 4. However Satan set himself to imitate Christ thus for blinding the eyes of men and making them believe that his Kingdom Ministers and Doctrines and Miracles do differ nothing from Christs yet he comes not so far up to his copy but the Lords people who have their senses exercised to discern both good and evil may find a difference betwixt what is Satans and what is Christs for his wonders are and will be found to be but lying wonders Ver. 10. And with all deceiveableness of unrighteousness in them that perish because they received not the love of the truth that they might be saved In this Verse he first expresseth the third mean and help which Antichrist was to make use of for heightning his respect and credit in the Christian world all deceiveableness of unrighteousness where by unrighteousness it seemeth must be mainly meant his unrighteous false doctrine because v. 12. it is opposed to truth as also 1 Cor. 13. 6. and it is so called because it should tend to make the receivers of it injurious to God unjust to men and cruel to themselves And by deceiveableness is meant all manner of deceits tricks strong and cunning perswasions which he should make use of to make the world believe his unrighteous errours to be pure and innocent truths such as sophistical disputations Col. 2. 8. pretexts to piety and devotion Matth. 23. 14. baits of riches pleasures and preferments 2 Pet. 2. 18 19. boasts and threatnings Rev. 13. 17. and such like Next he enters the sixth branch of this prophesie wherein he speaketh to the Antichrists great success by the former means and helps and for the comfort of the Godly he astricts this success unto a certain kind of men who should be his subjects and sworn vassals And those he describeth first from their everlasting state they shall perish eternally to wit they who should joyn with him in all his errours even those who strike most at the foundation and persist in them obstinately and finally without repentance Rev. 13. 18. and 18. 4. which holds especially in them who would adhere to him after that the Lord should discover his damnable doctrines and tyranny by the light of the Gospel Rev. 14. 6 7 8 9 c. Next from the cause of their destruction to wit when all of them should have an offer of saving truth some in one measure some in another yet through want of love to it they would not receive it that is they would reject it for more is intended than is expressed by this word whence he hints at the conclusion which he intends to prove to wit that they could not be saved but behoved to perish while he sheweth that receiving of the truth in love is a necessary antecedent of salvation Doct. 1. It is the nature and way of such as are ring-leaders of errours to find out and prosecute all possible means and wayes which may in any measure tend to make their tenets plausible and pass for truths that what is wanting to their errours in the point of divine authority and sanctified reason may be supplyed by their pretences to piety antiquity by their gratifying of mens lusts sophistical disputations passionate perswasions and all such other devices which serve to blind the eyes even of the wise that they cannot so well discern betwixt the truth and falshood of what they hear for it is here foretold that Antichrist should come with all deceiveableness of unrighteousness or all manner of deceits to perswade the receiving of his unrighteous doctrine 2. Ring-leaders of errour are usually men of little conscience in so
comfort and thereby to dead his spâ—â—its and make his life bitter is a kind of murther in Gods esteem for it takes away that which here the Apostle doth call life to wit the cheerfulness of his spirit through the want whereof he did formerly look upon himself as dead as is implyed while he saith for now we live 2. As the good of an honest Minister his pains amongst the Lords people redounds to himself in some respect and is not wholly reserved for him until afterwards but is in part bestowed upon him even in this life in so far as not only his inward but also his outward man is thereby bettered his very natural spirits are thereby cheered and consequently his strength preserved and in an ordinary way his life prolonged So his want of success and growth of wickedness among the people of his charge in despite of all his endeavours to the contrary is sufficient to dead his spirits to eat up his cheerfulness and consequently cut his dayes for the one of those doth follow upon the other and the former is evidently implyed while Paul affirms that his life or a cheerful frame of spirit did flow from their constancy in the faith now we live if ye stand fast in the Lord. Ver. 9. For what thanks can we render to God again for you for all the joy wherewith we joy for your sakes before our God He doth confirm and illustrate what he spoke of his cheerful frame of spirit and withall expresseth the third effect of those good tydings to this purpose he did for their sake or by their means reap so much spiritual and sincere joy called here joy before God as he could never in way of thankfulness to God express to the full and as the cause required his present sense of Gods love which had bestowed upon him so rich a mercy for such questions as this what thanks can we render c. do usually imply somewhat above expression and cannot well be answered Psal. 84. 1. and 119. 97 Doct. 1. Gods ordinary way of dealing with exercised Christians is The lower they are brought under sad and weighty exercise to make their comfort and joy accompanying their outgate so much the more to abound See 2 Cor. 1. 5. for Paul who was pressed down and brought so low with a twofold weight of desire and fear that he could not longer forbear v. 5. is now as much exalted that he cannot find words sufficient to express the sweetness of his case he was comforted v. 7. he did live v. 8. and here he had joy and all joy for all the joy wherewith we joy saith he 2. As the Lord doth sometimes furnish his people with more than ordinary matter of joy and such as they cannot contain but must express their sense thereof with cheerfulness and good will So they ought and in some measure will have a watchful eye that in all such expressions of joy they vent nothing that is carnal sinful or unseemly but what beseemeth such as are alwayes in Gods sight and are especially then most narrowly marked and taken notice of by his all-seeing eye for Paul having such matter of joy while he is about to express it doth set himself in Gods sight for all the joy saith he wherewith we joy before our God 3. Whatever matter of joy a man may have he cannot improve it nor attain to the actual exercise of solid and spiritual joy except his interest in God be in some measure cleared whose reconciled face doth put such a ravishing lustre upon all our other mercies as they draw out the heart actually to rejoice in them or rather in God for them See Psal. 4. 6. for though Paul had matter of joy from the former good tydings yet he doth not actually rejoice until he close with God as his through Christ as is implyed while he saith for all the joy wherewith we joy before our God 4. Christian love to those who are Gods doth give the person who loveth an interest in all the good things bestowed by God upon those whom he loveth and a large share of all the joy and comfort which are occasioned by them for Paul to make evident his ardent affection to these Thessalonians doth shew that their merciful receipts did give him matter of all joy for all the joy saith he wherewith we joyed for your sakes that is for Gods mercies towards them mentioned v. 6. Doct. 5. Whoever are or may be the occasion of joy by furnishing matter for it yet a Godly heart will not rest upon them but look to the Lord above all ascribing praise and thanksgiving to him who not only giveth the cause and occasion of joy by making instruments to be that which they are matter of joy and not of grief Psal. 20. 9. but also doth give us to improve that matter of joy unto actual rejoycing which otherwise we could not Eccles. 2. 24. for Paul though he had the matter of his joy furnished from the Thessalonians yet he looks over them to God and returns him thanksgiving for it what thanks can we render unto God for all our joy saith he 6. As giving of thanks is all the rent which either the Lord doth crave or we can return unto him for favours received So no thanksgiving of ours can be lookt upon as an answerable return to the meanest of mercies and especially a Godly heart can never satisfie himself in the matter of his thankfulness to the Lord he prizeth the mercy received so high and seeth his thanks to be so feckless that he judgeth all he can do of no value and no wayes answerable to what so rich mercy in God doth call for for Paul seeth that thanksgiving was his due but cannot satisfie himself in any thing he could do of that kind as is implyed while he saith what thanks can we render to God for all the joy c. Ver. 10. Night and day praying exceedingly that we might see your face and might perfect that which iâ— lacking in your faith Here is the fourth effect of those glad tidings upon Paul he was thereby put to his prayers which were 1. Assiduous the phrase night and day implyeth such an assiduity as admits of no other but necessary intermissions Luk. 2. 37. next it was fervent and serious so much is implyed in his praying exceedingly or as it is in the original excessively intimating fervency of affection 3. The thing prayed for was 1. To see them or to be present with them 2. That being with them he might have occasion by his Preaching to them and conversing with them to perfect supply and make up as an instrument under God 1 Cor. 3. 5. what was lacking and wanting in their faith whether in their understanding as to their knowledge of or assent unto truths revealed or in their will and affections as to their imbracing of and adherence unto that good thing held forth by those truths Doct. 1. There can
be no such cause of thanksgiving in this life but there will be also matter for prayer and an incumbent necessity to go about that duty there being always somewhat wanting to the best and necessary to be had Phil. 3. 12. And prayer being a prime mean appointed of God for obtaining of what we want Ezek. 36. 37. for though Paul had at this time such matter of thanksgiving that he could not well express it vâ— 9. yet he is assiduous in prayer night and day praying exceedingly 2. Our prayers to God should be both assiduous and serious the former without the latter being but vain babling condemned Matth. 6. 7. and the latter without the former but a violent evanishing flash to no purpose condemned Isa. 26. 16. for his prayers had those two properties night and day praying exceedingly saith he 3. There is a singular efficacy and aptness in a Ministers presence and preaching through the Lords blessing to beget confirm or carry on the work of grace in hearers beyond what there is in his writings while he is absent There is not only a more express promise of a blessing unto Preaching Rom. 10. 17. but also there is nothing almost in a man whom God hath sent to gain souls whether carriage gesture or countenance which the Lord doth not make subservient unto edification one way or other 1 Cor. 9. 22. for therefore is it that Paul not content with writing to them doth so much desire to see their face that he might perfect that which was lacking in their faith 4. As the faith of the best hath its own inlaicks and most eminent believers have need to pray Lord increase our faith Luke 17. 5. so faith is preserved and increased in the use of those means by which it was begotten at first It is begotten by ordinances and especially by the word Preached and it is preserved and receiveth increase by ordinances and the publick Preaching of the word for though Paul did highly commend their faith chap. 1. 3. yet somewhat was lacking to it and he prayeth he may see them that by Preaching to them he might perfect that which was lacking in their faith Ver. 11. Now God himself and our father and our Lord Jesus Christ direct our way unto you The Apostle having but made mention v. 10. of his usual practice in praying doth here in the third part of the Chapter break out in a most fervent and devout prayer and thereby maketh way for the second principal part of this Epistle which beginneth chap. 4. In which prayer there is first the party to whom he prayeth God himself taken here personally for the first person therefore is it added Our Father and he is contradistinguished to Christ Jesus our Lord the second person to whom also the Apostle prayeth 2. There is the matter prayed for 1. Thâ—â— all Obstacles and impediments being removed he might get a successful journey and be directed by providence as in a right line towards them as the word in the original doth signifie Doct. 1. So necessary and of so universal use is this duty of prayer that our heart should be constantly kept in such a readiness to it that when ever the least opportunity is offered we may set about it yea and where a man is fervent in prayer he will lâ—y hold upon every occasion to break out in it for Paul having but made mention of Prayer v. 10. and seeing some necessity of praying presently cannot contain himself but sets about it now God himself and our father c. 2. That Jesus Christ is God equal with the Father appeareth hence that not only divine worship but also divine properties in over-ruling by his providence the affairs of men are ascribed to him for Paul doth pray unto him and seeketh a successful journey from him Our Lord Jesus Christ direct our way 3. Though the object of divine worship be but one and the same glorious God Matth. 4. 10. and there is but one kind of divine worship to wit that which is supream and becometh this one infinite majesty of God and therefore whatever person of the Godhead be expresly named in our prayers the rest are not excluded but included in that one they being all three one only God the same in essence 1. Joh. 5. 7. yet it is not only lawful but also sometimes convenient though not alwayes necessary to name expresly in our prayers the distinct persons and especially Jesus Christ the second person with the Father thereby to strengthen our confidence for acceptation and an answer seeing there is no access to the Father but by him Joh. 14. 6. for Paul here doth expresly direct his prayer both to the Father and the Son Now God himself and the Father and our Lord Jesus Christ. 4. The Lords most powerful providence doth over-rule the most malicious designs of Satan against his work and people so that he could easily mar the prosecution of them when at their greatest height if he did not sometimes judge the contrary more convenient for his own glory and his peoples good Psal. 76. 10. for Paul could not otherwise pray in faith unto God for a successful journey when he knew Satan did ply his utmost to hinder it Chap. 2. 18. now God himself direct our way unto you saith he 〈◊〉 Seeing it is not in man to direct his own way Jer. 10. 23. therefore he ought to wait and depend on Gods direction for all his undertakings and this both for light that he may know what when and how he should do Psal. 27. 11. and for strength to enable him for and bear him through against difficulties in the performance Eph. 3. 16. for so doth Paulâ— now God himself direct our way unto you Ver. 12. And the Lord make you to increase and abound in love one towards another and towards all men even as we do towards you A second thing he prayed for is that whether he came unto them or not the Lord himself might supply his absence by making them grow abundantly and beyond all ordinary measure as the doubling of the word increase and abound doth imply in the grace and duties of love first one to another and among themselves who were Christians next generally towards all men even Heathens And in the close of the verse he casts in one incitement to the exercise of this grace from his own example and practice towards them Doct. 1. Though the Lord doth usually work by ordinary means yet we may not â—ye him absolutely to them but under want of means ought to depend upon him to supply their lack for Paul depends on God for making them grow in love even though he himself should not come to them And the Lord make you to increase 2. As not only the first beginnings but also the growth and progress of grace do come from God and therefore are to be sought from him by prayer So we need not fear while we plead with God