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
consolation and good hope 12. It is only spiritual receipts the experience whereof doth alone and considered apart from receipts of any other kind furnish us thus with an argument where by to plead with God for more those only being given as an earnest of further Eph. 1. 14. which temporal favours are not but sometimes given of God in displeasure and fore-runners of his eternal wrath Psal. 17. 14. for it 's only spiritual receipts from which Paul doth draw an argument here Who hath given us everlasting consolation and good hope 13. True and solid consolation against any thing which causeth grief is only that which is accompanied with and floweth from the well-grounded and good hope of eternal glory and whatever other comfort or joy a man enjoyeth it is not lasting much less everlasting but endeth in greater grief Eccles. 7. 6. for he conjoyneth these two everlasting consolation and good hope 14. Then doth experience of by-past receipts strengthen much our confidence of receiving more when we take up Gods free grace and favour without and contrary to our deserving as the cause of what hath been bestowed already In so far as hereby we find an answer to all those doubts which do arise from our present unworthiness and misdeservings even this The same free grace which overcame our mis-deservings then will overcome them yet for Paul while he makes by-past receipts plead for obtaining further doth look on them as flowing from this fountain Who hath given us everlasting consolation and good hope through grace Ver. 17. Comfort your hearts and stablish you in every good word and work Next in this prayer is set down what he prayed for first the continuance and increase of the same comfort which they had already received v. 16. next establishment and constancy and this first in every good word that is in the faith of good and sound doctrine opposite to Antichristian errour 1 Tim. 4. 6. which agreeth better with the preceding purpose of the whole Chapter than to expone it of their language and discourse Next in every good work or the practice of holiness in the whole course of their life See what a good work is upon Eph. 2. 10. doct 4. Hence learn 1. That a man may stand stedfast in a trying time he should by all means endeavour to keep his heart in a cheerful frame by laying hold with some measure of confidence upon such grounds of consolation as the Gospel affords 1 Thes. 4. 18. habitual discouragement and dejectedness of mind being the usual forerunner of defection Heb. 12. 12 13. for the Apostles praâ—ing that God would comfort and establish them shews that a heart cheered up with the consolations of the Gospel is the usual companion of constancy 2. Not only are the first beginnings of grace from God but also the daily increase and progress of grace in every degree and step from the lowest to the highest for having shewn v. 16. that God had given them the beginnings of consolation he here prayeth for the increase of it comfort your hearts saith he 3. Stability in the faith of true doctrine and in the practice of an holy life do mutually contribute one to another and errour in the point of truth is usually accompanied with some deviation in practice from the rule of an holy life and profanity of life doth of it self cast men loose to the embracing of such errours as may gratifie their unmortified lusts 2 Tim. 4. 3. for he prayeth that God would stablish them in every good word and work jointly CHAP. III. IN the first part of this Chapter the Apostle doth press upon them four several exhortations to their duty In the first whereof he exhorts them to pray for himself and other faithful Ministers and that first for the progress of the Gospel committed to them v. 1. next for the preservation of their persons v. 2. To which he subjoineth a seasonable comfort against their fear v. 3. In the second he exhorts them unto obedience to his doctrine in general v. 4. in the third to the love of God and patience in special v. 5. In the fourth he chargeth them to censure disorderly walkers or idle loiterers and to abstain from intimate fellowship with them which charge is propounded first more generally v. 6. and accordingly prosecuted to v. 11. while he condemns their disorderly practice first because it was contrary to his own example v. 7. who laboured hard among them besides his publick preaching v. 8. that he might cast them a copy not to live idly v. 9. Secondly It was contrary to his doctrine also v. 10. Next he prosecutes this charge more particularly to v. 16. while he first describes those disorderly walkers from two of their properties Idleness and turbulent curiosity v. 11. next he doth command them to quit both those vices v. 12. and thirdly speaketh to those who walked orderly first exhorting them not to grow remiss in well-doing notwithstanding of their many discouragements v. 13. Next prescribing unto them how to censure delinquents by excommunication v. 14. and how to use moderation towards the party censured v. 15. In the second part of the Chapter he concludeth the Epistle first by praying for peace and Gods presence to them v. 16. next with his usual farewel-wish v. 18. Having first shewn for what use he did always write that part of his Epistles with his own hand v. 17. Ver. 1. FInally brethren pray for us that the word of the Lord may have free course and be glorified even as it is with you The Apostle having made a transition from the preceding doctrine by the word finally implying as the Original beareth there did somewhat yet remain necessary to be added doth enter the first of his exhortations wherein he beseecheth them lovingly as brethren to pray for him and his collegues and consequently for all other faithful Ministers Particulars to be prayed for are two The first is in this verse and hath respect unto the Gospel here called the word of the Lord See upon Phil. 1. 14. doct 1. which is entrusted to Ministers 1 Thes. 2. 4. and concerning it they were to pray first that it might have free course or as it is in the Original might run that is be speedily propagated far and near and all things removed out of the way which might hinder its course Next that it might be glorified even as it was with those Thessalonians that is not only be mightily prevalent in converting many to God whereby the glorious power of God working by it should be seen and acknowledged 1 Cor. 14. 25. but also the profession of the Gospel might be adorned with the answerable fruits of an holy life in those who hear it which brings no small glory and credit to the Gospel Tit. 2. 10. as the profane life of professours doth dishonour it 2 Pet. 2. 2. Doct. 1. See a Doctrine from the word finally or furthermore upon 1 Thes. 4. v. 1.
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
Jesus Christ. 6. Though the merits of Christ were not a cause moving God to love or elect any to salvation for his electing love did move him to give Christ for sinners Joh. 3. 16. yet they are the procuring meritorious cause for the worth whereof salvation is actually bestowed upon any They are the cause though not of the decree yet of bestowing the salvation decreed for the Apostle affirms the obtaining or purchasing of salvation was by our Lord Jesus Christ. 7. As salvation could not be actually bestowed upon the elect before it was purchased and an equivalent price payed to divine justice in satisfaction for those sins by which they had lost and fore-faulted it Heb. 9. 15. So neither they themselves nor any meer creature was able to make this purchase or lay down the price The redemption of the soul is precious and ceaseth for ever to wit among meer creatures Psal. 49. 8. It was Christ alone the second person in the blessed Trinity who made this purchase of lost salvation and was designed in the same decree of election for that end Hence Eph. 1. 4. God is said to have chosen us in Christ which is more plainly expressed here He hath appointed us to obtain or to the obtaining or purchasing of salvation by Jesus Christ implying that the salvation for which the elect were appointed behoved to be purchased and the purchase of it by the same appointment was put over upon him there being no other able for it Ver. 10. Who died for us that whether we wake or sleep we should live together with him He illustrates the last ground of hope by shewing first the means by which Christ did purchase salvation to the elect and what this purchase stood him to wit no less than his blessed life he died and that for us that is in our stead Gal. 3. 13. and next the end proposed by him in his death and which is undoubtedly obtained thereby to wit â—hat we or all the elect of whom v. 9. should live the spiritual life of grace here and eternal life of glory hereafter and this whether they wake or sleep which words may not be taken as v. 6. for they who sleep securely in sin do not live with Christ but either properly for bodily sleeping or watching or rather improperly for our living and dying this natural life or death as 1 Thes. 4. 13. So the sense is That no change which can befall the believer in this life no nor death it self shall hinder him to live this life and to live together with him that is by vertue of his union with Christ and of that influence for life which floweth from his blessed face and presence Doct. 1. The salvation of the eiect through reason of their sin was so deeply mortgaged and they so far from any ground of claim unto it that no less ransom was necessary to purchase salvation for them than the death and sufferings of Jesus Christ for Paul condescending on the way how Christ did purchase salvation for the elect saith he died for us that we should live 2. The great end and cause of Christs death was that having thereby payed a sufficient ransom to provoked justice for the guilty elect he might purchase for them that life and salvation which was formerly fore-faulted and lost and therefore though by his sufferings and death he did confirm the truth of the Gospel and leave us an example of patience to follow his steps 1 Pet. 2. 21. yet those were not the principal much less the only but the secondary ends of his death for Paul sheweth that he died for this end mainly to obtain and purchase salvation and that they should live together with him 3. Then do we rightly apply the fruit of Christs death as to the purchase of salvation unto our selves when we joyntly therewith draw an argument from it to resist sin which stood our Lord so dear and to lead an holy life in exercising sobriety watchfulness and all other saving graces as that which he so aimed at in his death for this of Christs dying for them may be looked upon as a further incitement to the exercise of all the forementioned vertues who died for us saith he 4. The salvation purchased by Christ for the elect is nothing other but a reviving of them from their spiritual death Eph. 2. 1. to that new and spiritual life which is begun here in regeneration Joh. 3. 3. carryed on in the exercise of grace Gal. 2. 21. and shall be afterwards compleated in glory Col. 3. 4. so that saving grace is begun salvation and grace is no less purchased by Christ than glory it self for in stead of saying he died that he might purchase salvation according to his present scope as appears from v. 9. he saith as the equivalent of it he died that we should live together with him 5. This life of grace begun here and perfected in glory is the most excellent of any other life It carryeth the name of life from any other besides which being compared with it are nothing but a death for therefore doth he give it the name of life here absolutely and without any addition to shew what kind of life he meaneth as if there were no other life but it only who dyed saith he that we should live with him 6. Though this life of grace doth not exempt the elect from natural death yet so excellent is it that it maketh the man who hath it out-live death Death it self the King of terrours shall not bereave him of it for he suppâ—â—es that the elect will dye their natural death here expressed by the name of sleep and yet that they shall not be bereaved of this excellent life that whether we wake or sleep we should live saith he 7. It is the presence of Christ and oâ—r union with him by faith here Eph. 3. 17. and sense hereafter 1 Joh. 3. 2. an union thaâ— death it self cannot dissolve which makes us live this blessed and excellent life It is as the soul to the body the very life of our life and that whereby we formally live So that though Christ by his dâ—ath did purchase this life yet the elect do not actually enjoy it until they be united to him for so much doth he teach while he saith that we should live together with him Ver. 11. Wherefore comfort your selves together and edifie one another even as also ye do He doth here press a third branch of sanctification the necessity whereof in its subserviency to the former duties is pointed at in the illative particle wherefore and the summ of it is that they would first not only comfort themselves together as Gods dealing with any did call for comfort but also mutually exhort and incite one another to the exercise as of all other vertues so especially of those presently mentioned for the word rendred comfort signifieth also to exhort And next edifie one another or as skilful and
because of our propenseness to the sin forbidden he premits the word see or take heed and beware The duty injoyned belongeth unto all without exception to wit that first they would abstain from recompensing evil for evil or wrong for wrong unto any he meaneth private revenge for the publick execution of justice by the Magistrate in punishing those who do evil is not here forbidden Rom. 13. 4. And next that they follow or as the word implyeth with a sort of eagerness as the hunter doth the prey pursue that which is good where by good must be meant the exercise of pitty and the good of beneficence towards even their enemies as being here opposed to the act of private revenge see Gal. 6. 10. and this he will have to be pursued ever that is constantly without any interruption by multiplication or heightning of injuries and both among themselves who were Christians and to all men even to the Heathens among whom they lived Doct. 1. The duty of abstaining from private revenge and of recompensing good to those who wrong us is a duty from which of any other our corrupt nature is most averse as being most contrary to those woâ—ul principles of pride self-love impatience and malice which are imprinted upon the hearts of all by nature and therefore a lesson which neither ancient Philosophers yea nor Scribes or Pharisees Matth. 5. 43 c. but only Christ himself hath taught for our natural averseness to this duty is implyed in the word see take heed or beware which is prefixed to it See that none render evil for evil But 2. It is a duty which the Lord Christ hath most strictly injoyned not by way of counsel only as the Papists affirm of this and other duties to wit that they are so commanded as that they may be omitted without sin or hazard of punishment but by way of most peremptory precept binding all and that under the hazard of Divine displeasure Prov. 24. 17 18. for he injoyns it here with a peremptory see and will have all obliged to it See that none render evil for evil 3. A Christian mans care to resist sin should be exercised about those sins most to which he finds himself by nature most inclined as those to the committing whereof Satan who knoweth our natural propension well will set himself to tempt us most Joh. 12. 6. with Matth. 14. 11. for therefore doth he injoyn them to watch against and in a special manner resist this sin of private revenge See that none render evil for evil 4. This duty of abstaining from private revenge is incumbent unto all toward all so that the gallantry greatness or power of none doth give him exemption and liberty to usurp upon Gods place by avenging himself for real or apprehended injuries and affronts upon any even though he were but his equal or underling the Lord having in this case provided his ordinance of publick Magistracy for repairing of wrongs Rom. 13. 4. and having injoyned unto all the exercise of faith and patience under those injuries whereof they can have no redress by that mean Psal. 37. 7. for he saith see that none render evil for evil unto any 5. So devilish are some men that having done the injury themselves they cannot hear of reconciliation with or readmission unto the favour of him whom they have injured though he not only make an offer of it unto them but also press them and follow on upon them with the offer and yet even in this case the patient man must not turn vindictive and impatient but should lengthen his patience and strengthen his resistance against all tentations and motions to private revenge so long as the malicious temper of his adversary remaineth though it were for ever for he bids them ever follow and pursue that which is good The word signifieth to pursue a thing that flyeth away from us 6. Though there be some degrees and duties of love which ought to be astricted to some persons more than to others 1 Tim. 5. 8. yet there are others due unto all even to our enemies as mainly this act of love specified in the text the requital of good for evil there being somewhat in all men even in the worst of men to draw forth the exercise of our love and affection in some of its acts and effects towards him as that he hath some remainder of Gods image in him Rom. 1. 20. is of the same flesh Isa. 58 7. and blood with our selves Act. 17. 26. possibly endued with some special gifts of valour love to his country 2 Sam. 10. 12. which ought to be loved and cherished by us for he bids follow good both among your selves and to all men Ver. 16. Rejoice evermore 17. Pray without ceasing 18. In every thing give thanks for this is the will of God in Christ Jesus concerning you Three further branches or duties of sanctification are pressed in these three verses As first that they would rejoice that is labour not only to keep their hearts free from anxiety and discouragement arising from their manifold causes of sorrow and grief but also with some measure of spiritual delight to follow upon and be taken up with the sense and sweetness which floweth either from the consideration of the excellency of Christ himself Cant. 5. 10 c. and of his usefulness unto them Psal. 118. 1. together with their interest in him Cant. 2. 16. or from the observation of his care and providence toward them 1 Sam. 17. 32. from the testimony of a good conscience 2 Cor. 1. 12. and from things worldly in so far only as they are pledges of Gods favour and furtherances of a better life Levit. 23. 40. This is the duty of rejoycing here pressed which he willeth to be gone about evermore under all cases and at all times Not as if the case of the Lords people did not sometimes call them to mourning Eccles. 3. 4. but that even their sorrow and mourning for things grievous should be so much conform to that the Lord calleth for in such cases as it do not mar but rather further their rejoycing in the Lord and in the testimony of a good conscience 2 Cor. 6. 10. This is contained v. 16. Secondly because they did stand in continual need of Gods help either for attaining of good things necessary and wanting Matth. 6. 11. Phil. 3. 13. or for removing of things evil and present Job 14. 1. 1 Joh. 1. 8 10. therefore he excites them to the exercise of prayer joyned with attention and fervent seriousness of mind as having vows and undertaking joyned with it for so much doth the word in the original imply and this without ceasing not as if they were to do nothing else 2 Thes. 3. 10. but they were not to cease upon their not obtaining a present grant Luke 18. 1 c. they were to be frequent in prayer Psal. 57. 17. and alwayes when they had opportunity to lift up
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
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
far as they stand not much upon the nature and kind of the means they use whether they be right or wrong if so they can serve their present design for Antichrist doth use all deceiveableness of unrighteousness 3. So tender is God of his peoples comfort that for the most part those Scriptures which terrifie most are so contrived as to carry with them an antidote of comfort against hopeless discouragement in their bosom for this terrifying Scripture which speaks of Antichrists future success hath in it a comfort to wit that his power and success is limited only to reprobates even them that perish 4. Though even the Godly elect may be seduced to errour for a time Phil. 3. 15. yet they cannot arrive at such an height of malicious blindness as against all means of their reclaiming to remain obstinate in the bulk and most fundamental of Antichristian errours and to persist in their obstinacy unto death for it is here foretold he should so prevail only in those who perish 5. When foulest and most dangerous errours are carryed on with fair pretexts subtle insinuations pithy perswasions they will not want a multitude of blind followers for Antichristian untruths being carryed on by all deceiveableness are received generally by those who perish 6. Though the Lord hath no regard to the future sin of reprobates as the cause of their reprobation Rom. 9. 11 12. yet he actually condemneth none of those no not the Antichrists most active followers whose sin is not the cause of their condemnation and therefore none shall have reason to complain that they do perish unjustly and without a cause for the cause why they perish is here expressed because they received not the love of the truth 7. Among all the sins of a people professing Christ which deserve condemnation and for which reprobates shall actually be condemned the contempt of the Gospel is the first and chief It is a sin against the remedy of sin and which provoketh the Lord in his holy justice to give up the person guilty to the power and slavery of several other sins so that uncleannesses murders perjuries c. are but streams flowing from this woful fountain for he mentioneth none of their other sins as the cause of their destruction but this alone because they received not the love of the truth saith he 8. If even the least report of Gospel truths and of Christ be not received and made welcome it is a sin sufficient to provoke the Lord to plague the person guilty in such a manner as he shall never recover but undoubtedly perish and therefore how much more when Christ and the Gospel is fully and plainly taught and yet the gracious offers of mercy therein contained are abused and slighted for it is but a small and passing report of truth and Christ which many of Antichrists followers do hear being compared with what we now enjoy and yet they perish because they received not the truth in love 9. It is not sufficient to receive the truth because the politick Laws of the Land enjoyn so much or upon any other account but from love to it otherwise Satan Antichrist or some suitable tentation from any other art will easily prevail to make him who hath so received it slip from it for they perish and are given over to Antichrists delusions as appears from v. 11. because they received not the love of the truth 10. There is no middle betwixt Heaven and Hell salvation and condemnation If a man attain not the former he cannot by any means escape the latter and if he do not walk in the way to Heaven he doth ipso facto and without any further poste swiftly forward to hell and condemnation for he proves they could not but perish and be condemned because they refused to walk in the way wherein they might be saved even because they received not the love of the truth that they might be saved Ver. 11. And for this cause God shall send them strong delusion that they should believe a lye He doth here further describe the vâ—ssals of Antichrists Kingdom thirdly from an higher degree of their sin They would not only reject truth but also believe a lye that is give a firm assent without any contrary doubt to grossest untruths and errours as to the very truths of God Which their sin is set forth from a necessary antecedent of it the Lord his sending them strong delusion for this cause to wit for their not receiving the love of the truth spoken of v. 10. where by strong delusion or as the word doth signifie efficacy of errour and seduction is not meant errour it self but the prevalency and pith of errour so that when tentations to errour should be propounded by Satan and his emissaries they would undoubtedly prevail and this efficacy of errour is attributed to Gods sending not as if the Lord did incite or perswade men to believe errours for he forbids and condemns them 2 Pet. 3. 17. but because he not only giveth loose reins unto Satan to use his power of seduction against them 1 King 22. 22. but also raineth snares upon them and actively bringeth about many things in his providence which being in themselves good are yet stumbled on by them in their corruption so as they are thereby furthered to close with the tentation Job 21. 7 c. with 14. withholds his grace whereby they might resist tentations 2 Chron. 32. 31. yea and actually in his judgement withdraws and after a sort extinguisheth that strength and light which he had formerly given and they abused Matth. 25. 29. so that they cannot but succumb when they are tempted Doct. 1. It is not inconsistent with the Lords holiness but most agreeable to his unspotted justice to punish sin with sin by giving the sinner up in the way mentioned in the exposition to the slavery and tyranny of that sin wherein he so much delights for he saith for this cause to wit for their former sin God shall send them strong delusion 2. As one degree of sin maketh way for an higher So there cannot be a more terrible judgement inflicted upon any for former sin than that he be given up of God to the power of it in time to come a judgement so much the more dreadful as the party smitten by it is not sensible of it Exod. 7. 22 23. for this is the terrible judgement here denounced for this â— cause God shall send them strong delusion 3. That an errour when it is vented becometh mightily prevalent in making many to close with it and embrace it proceedeth not from the power of Satans tentations only who hath not of himself an irresistible influence upon the minds of men Job 1. 12. with 22. but also and mainly from mens own corruption and blindness and the Lords judicial up-giving of them to it formerly mentioned which holdeth by parity of reason in Satans tentations to any other sin for the efficacy of errour
as the very truth of God with a firm assent and without all contrary doubt so that some of them being given over to the power of delusion will choose to dye for it at least to suffer loss of goods before they recede from it Even as it is here foretold of Antichrists followers that God shall send them strong delusion that they should believe a lye Eleventhly Many of the Popes deluded followers have their consciences so seared that they rest their souls upon the faith of Popish errours draw a kind of comfort and satisfaction from them and have an infinite delight in the most â—ond and foolish of all their superstitious performances as thinking they thereby do God good service Even as it is here foretold of Antichrists followers that they should have pleasure in unrighteousness or erroneous and unrighteous doctrine And now to shut up this second part of the Chapter I may confidently resume the former assertion as a clear conclusion from what is already said that seeing all the characters of the man of sin here described are verified in the Pope of Rome ever since he usurped the fulness of power in all causes both humane and Divine which he hath now for a longâ—time exercised therefore he hath been and yet is that man of sin that child of perdition and the very Antichrist who is here described Ver. 13. But we are bound to give thanks alway to God for you brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the spirit and belief of the truth The Apostle in the third part of the Chapter doth comfort and confirm those believing Thessalonians and in them all sincere believers through all Ages against the terrour of the forementioned dreadful Prophecy and this three wayes The first which is propounded by way of thanksgiving to God see chap. 1. 3. is the certainty of their salvation grounded upon Gods decree of their election whereby he had chosen them passing by others as the word implyeth to the enjoying of salvation or perfect blessedness in Heaven 1 Pet. 1. 2 4. which decree of election is described from several things which do all of them conduce to their confirmation and establishment 1. From the cause moving God to it implyed in the word beloved It was nothing without himself see upon Eph. 1. 4. doct 7. but his love to them which made him choose them 2. From its antiquity It was from the beginning or from eternity as he explains himself Eph. 1. 4. 3. From the means through which it is brought to execution first sanctification wrought in them by the spirit of God mentioned before faith though it be a fruit of faith Act. 15. 9. because it doth first appear to us James 2 18. See what this sanctification is upon 1 Thes. 4. 3 2. Belief and faith see what this grace is 1 Thes. 1. v. 3. called belief of the truth because it hath respect unto and relyeth upon the truth chiefly of the Gospel Mark 1. 15. in which Christ is offered 1 Tim. 3. 16. Doct. 1. As the truly Godly beloved of God do most suspect their own strength and are most afraid of their own weakness upon hearing of approaching tryals when the unrenewed fool rageth and is confident Prov. 14. 16. So it is the duty of Christs Ministers to provide the Lords people with suitable and seasonable grounds of consolation from the word of truth to underprop them lest their suspicions and fears do end in heartless fainting and discouragement for Paul foreseeing that the Godly would be most afraid at the terrour of the former Prophecy doth set himself to comfort and confirm them But we are bound c. 2. It is the duty of those who have obtained mercy from the Lord so to look upon the dreadful Judgements Spiritual or Temporal which are inflicted by God upon others as that they may therein read and thankfully acknowledge their own obligation unto the Lord who dealeth otherwayes with them for Paul being to mention the preservation of those believing Thessalonians from the dreadful judgements formerly spoken of will not do it but by way of thanksgiving to God that therein they may see their own duty But we are bound to give thanks to God alway for you 3. The more of sanctifying grace and of other testimonies of Gods special love is bestowed upon a people the greater obligation is thereby laid upon their faithful Pastors to bless the Lord on their behalf for Paul seeth himself bound to give thanks to God because God had chosen them c. See more upon this ground chap. 1. 3. But 4. The more a man is beloved of God he will be the more afraid of Antichrists apostasie and may the more confidently expect that he shall be preserved from it for they were beloved whom Paul suppones here to be most afraid and whom he here confirms and partly from this that they were beloved of the Lord. 5. As the elect are above the peril of total and final apostasie So the ground and reason of their preservation from it is not in themselves in the strength or firmness of their resolutions but in the Lords unchangeable decree whereby he hath chosen them to eternal life This is that foundation of the Lord which standeth sure 2 Tim. 2. 19. and therefore they cannot so fall as to perish for he confirms them against the fears of falling away from their election Because God hath from the beginning chosen you to salvation 6. It is the Lords allowance that the Godly elect should study to make their election sure and attain to the assurance of it as that which proveth a powerful preservative as against other sins 2 Pet. 1. 10. so chiefly against Antichristian errours for if they do not attain to the knowledge of their election how can they draw comfort and matter of confirmation from it as the Lord alloweth them to do here because God hath from the beginning chosen you to salvation 7. As Gods decree of election before time is accompanied with the fruits of saving grace in the elect begotten in them by the spirit of God in time So it is neither possible nor yet needful for attaining the knowledge of our election to dive into the depth of Gods eternal decree about us at the first step but we are to search and try if those fruits and effects of Gods electing love be yet wrought in us and from these conclude that we are elected for the Apostle speaks of faith and sanctification as the fruits of election by which and by effectual calling mentioned v. 14. a man may gather he is elected he hath chosen us through sanctification and belief 8. As the Lord will infallibly bestow salvation upon the elect because he hath chosen them to it and the counsel of the Lord must stand Prov. 19. 21. So he bestoweth salvation upon none who are destitute of faith and sanctification the means