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
upon the fruit of his labours among the Lords people So he should beware in so doing to sacrifice unto his own drag and net 1 Cor. 15. 10. but ought to ascribe the praise of all his success unto God who alone doth teach his people to profit Isaiah 48. 17. for Paul reflecteth upon his success with thanksgiving to God for this cause also thank we God 3. Though it be matter of thanksgiving to God from a Minister that he himself hath obtained grace to discharge his duty faithfully whatever be his success among a people seeing in that case he is alwayes a sweet savour unto God 2 Cor. 2. 15. yet a tender hearted servant of Christ doth never find his heart so much inlarged in this duty of thanksgiving and all restraints so fully taken off which might discourage him in it as when the Lord is pleased to bless his faithful diligence with fruit and success among the people of his charge for Paul doth then find himself inlarged most to this duty when his assiduous pains did get an answerable return of fruitfulness for this cause also thank we God 4. It is a great incouragement whether for Ministers or private Christians to bear burthen by prayer and thanksgiving unto God with and for others of whom it may be in charity presumed that they are dealing earnestly with God for themselves for he saith we also thank God The particle also implyes they themselves were making Conscience of this duty and therefore he and his associates did discharge it the more heartily 5. Our hearts should be disposed to and kept in such a frame for duties of Gods immediate worship and especially for speaking to God in prayer or praise that when ever occasion is offered and the Lord doth call us to it we may be alwayes in a readiness to close with it for Paul did thank God without ceasing that is he was alwayes ready for it and when occasion offered did go about it 6. The Scripture in hand doth point at some steps wherein people must walk who would have the Gospel blessed with success upon them 1. As the word of God and chiefly the Gospel Preached by sent Ministers is the ordinary means of converting sinners to God So they who would be converted by it must lend an attentive ear to hear it and carefully wait upon such occasions of hearing it as God doth offer for Paul speaking of the means of their conversion and fruitfulness saith The word of God which ye heard of us 2. They must seriously ponder and meditate upon the word heard and especially bring it to the proof whether it be the word of God or not otherwise bare hearing cannot profit for saith he ye received the word which ye heard of us See the Exposition 3. As the word of God delivered by his sent Ministers doth still remain Gods word speak it who will Matth. 23. 2 3. or let men think of it what they will Ezek. 2. 4 5. the nature of the word is nothing altered So the man who would have the word blessed with success unto him must labour to settle himself in this perswasion that the word delivered from Scripture is the word of the eternal God And indeed after an accurate search it will be found to be so by the consent of all its parts though written at divers times and several hands by the fulfilling of its prophesies the majesty and simplicity of its stile the and wonderful efficacy of it in changing mens hearts the malice of Satan against it in all ages and yet the Lords wonderful preserving of it c. for Paul affirms it to be Gods word and that they after search had found it to be so ye received it not as the word of men but as it is in truth as the word of God 4. When a man is thus perswaded that the word delivered from Scripture is no humane invention but the word of God he may receive and entertain it as his word trembling at threatnings Isa. 66. 2. rejoycing at and imbracing promises Heb. 11. 13. yielding obedience to precepts Act. 4. 6. and submitting with patience to sharpest reproofs 1 Sam. 3. 18. for that is to receive the word as Gods word and such a receiving is the ordinary consequent of the forementioned perswasion for they being perswaded it was Gods word did receive and by faith embrace it ye received it saith he not as the word of man but as the word of God 5. When a man hath thus received and imbraced the word he must labour to prove his so doing by making it appear that the word hath wrought effectually and over the belly of all impediments a mighty and gracious change in him from sin to holiness and the word so received by faith is alwayes attended with such efficacy in those who receive it It is the power of misbelief in hearers which maketh so much Preaching to so little purpose for saith he which to wit the word so received effectually worketh also not in all but in you that believe Ver. 14. For ye brethren became followers of the Churches of God which in Judea are in Christ Jesus for ye also have suffered like things of your own Countrymen even as they have of the Jews He proveth what he spoke of the success of his Ministry and efficacy of the word among them from their constancy and patience under sharp sufferings for truth which for their incouragement and comfort he doth set forth under a comparison of likes or equals to this sense that they were followers or made conform to the Christian Churches in Judea here called the Churches in Judea which are in Christ who are thereby distinguished from the Jewish Synagogues who held themselves for Churches of God but rejected Christ The ground of which conformity and likeness he sheweth did lye in this that they the Christian Church at Thessalonica had for the same truth endured and suffered the like evils and hardships and with the same constancy and courage from their own Countrymen and fellow Citizens even as the Christian Jews had endured and suffered from the obdured Jews at home in Judea Heb. 10. 32 33 34. Doct. 1. So effectual and powerful in working is the word of truth that it makes the imbracers of it endure the greatest hardships and sharpest sufferings for love to it rather than to deny it a testimony when God calls for it for he gives this as an instance of the efficacy of the word that they became followers of the Churches of God in suffering for truth 2. There is not a more convincing evidence that the word of God is received as it ought and of its supernatural efficacy in those who do receive it than that it works a conformity in them with others in that which is good and especially in bearing afflictions and sufferings for truth with Christian courage and patience as they ought for among all others he pitcheth on this one evidence that they
to sinners the offer whereof they refused to accept and embrace for while he saith the Lord Christ will take vengeance on them that know not God and obey not the Gospel it is implyed that there is a wrong and injury offered to God in their ignorance and disobedience for which he will avenge himself upon them 2. As Gods vindictive justice shall seize upon others besides bloody persecutors in the great day even upon all who know not God and obey not the Gospel So it shall prove no comfort at all unto damned reprobates that an innumerable multitude shall be damned with them but rather augment their torment and horrour for he sheweth that the Lord will take vengeance not only upon avowed persecutors of whom he spoke before v. 6. but also upon all that know not God and obey not the Gospel and this to increase terrour to those cruel persecutors who shall much less escape 3. Though there be a great difference betwixt Law and Gospel the former only commanding the latter also holding forth promised furniture and strength for enabling us to obey the former admitting of no less than perfect obedience Gal. 3. 10. and personal satisfaction for our disobedience Gen. 2. 17. the latter accepting sincerity instead of perfection Mat. 25. 21. and satisfaction by a cautioner instead of our own 2 Cor. 5. 21. Yet there is no such difference betwixt them as if the Law only did command and the Gospel only promise No The Gospel hath its own commands as well as the Law yea commandeth the same things which the Law commandeth with respect had to the forementioned differences and others of that kind for while he speaketh of them that obey not the Gospel it is implyed that the Gospel doth command and enjoyn 4. The Lords will is not the only cause of the reprobates condemnation he condemneth none but for their sin and those whose ignorance and disobedience have first procured their condemnation so that the very consciences of most Godless reprobates shall be made to subscribe to their own condemnation as most equitable and just for he pointeth at their ignorance and disobedience as cause of their condemnation while he saith the Lord Christ will take vengeance on them who know not God and obey not the Gospel 5. Suppose a man might know very much yea and obey the Law unto the utmost of what his abilities can reach yet if he do not obey the Gospel and more especially that great command of the Gospel to believe and accept an offered Saviour 1 Job 3. 23. he cannot be saved The least sin which ever he committed will be in that case of it self sufficient to condemn him for so much is clear while it is said Christ will take vengeance on them who obey not the Gospel whatever be their knowledge obedience or disobedience otherwayes Ver. 9. Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power He doth here set forth the terrour of that vengeance which shall be then inflicted upon the ignorant and disobedient first from the kind of it it shall not be an ordinary loss but a destruction both of soul and body from which there shall be no escaping 1 Tâ—es 5. 3. and yet not an utter abolishing of their nature and being as the destruction of beasts is but of their well-being and joy as the destruction of the fallen Angels was Jude v. 6 7. and therefore it is set forth next from the continuance of it It sâ—all be eternal The word signifieth properly a thing alwayes existing and never ending They shall still be dying an immortal death and yet never dead 3. From the great loss which they shall sustain by this destruction They shall never behold the Lords gracious presence but be banished from it unto all eternity or rather the efficient cause or mean of this destruction is hereby pointed at The very presence of Christ the Judge shall torment them and his infinite glorious power drive them away as unworthy to stand in his sight to the place of torment prepared for them and shall perpetuate their torment by upholding them in their being under it Doct. 1. Though there be degrees of torment among the damned in Hell Matth. 11. 22. yet the pain and torment of all shall agree in those The total destruction of their well-being and joy the eternity of that destruction and an utter estrangement from any mixture of comfort and from Gods presence the fountain from whence comfort doth flow for he saith that not only avowed persecutors but all the ignorant and disobedient shall be punished with everlasting destruction from the presence of the Lord. 2. When the ransom for sin payed by Christ is not embraced there is no remedy but the sinner himself must undergoe the stroke of divine justice for those sins which he hath committed for those who obey not the Gospel by accepting an offered ransome shall be punished with everlasting destruction 3. As divine justice will never cease to pursue the damned sinner until compleat satisfaction be given for all his sins So the wrong done against an infinite God by sin is such that damned sinners notwithstanding all the torture and torment both in soul and body that they can endure shall never be able unto all eternity to satisfie for it for saith he they shall be punished with everlasting destruction Their debt will never be payed and they shall not come out of prison until they pay the uttermost farthing Matth. 5. 26. Doct. 4. Though the consciences of Godless reprobates are now for the most part dead and seared Eph. 4. 19. yet when Christ the Judge shall come to reckon with them their consciences shall be so vigorous quick and lively that being convicted and condemned by their own consciences already they shall not endure to behold the presence of Christ the Judge for the very presence of Christ the Judge shall torment them which could not be if their own consciences did not convince them and powerfully check them for their many by-past injuries done to him They shall be punished from the presence of the Lord saith he 5. Though the sentence pronounced against wicked men by their own consciences now is not presently executed and so the less feared by them Eccles. 8. 11. yet no sooner shall they pass sentence in the great day or rather second the sentence which will be passed against them by Christ the Judge but presently and without delay the glorious power of their Judge by the Ministry of his mighty Angels will cause the sentence quickly and without the least reprive be put in execution so that in all probability there shall be no long process but a quick and suddain dispatch for no sooner shall Christs presence meeting with their self-condemning consciences begin to torment them but as soon his glorious power shall be employed to accomplish and continue their torment They shall be punished
extraordinarily gifted by the Holy Ghost for that end may abundantly fix us in the Faith of those truths it being impossible that the God of truth should ever have set his Seal unto a Lye Rom. 3. 4. For Paul would have them confirmed and constant in the Faith of these truths Preached by him because they were confirmed with such signs and wonders and in the Holy Ghost 6. The more a Minister be perswaded and above all doubt of the truth of what he Preaches the more he believes and doth therefore speak and the more he speaks as one who believes and hath ventured his soul upon the truth which he Preaches his Preaching will prove the more powerfull and apt to work effectually upon the hearts of hearers and the more he doubts the less he believes and is perswaded of these truths which he Preacheth his Preaching will prove the more warsh lifeless and coldryf For we may look on the third expression as one ground and cause of what is held forth in the first their Gospel came in power because it came in much assurance or the Preachers did assuredly believe the truths which they Preached see 1 Cor. 3. 12. Psal. 16. 10. 7. The Lord hath indued his Church and eespecially believers in his Church with a gift of discerning whereby they may be enabled in some measure to put difference betwixt a lively powerful Ministry and that which is coldryf dead and lifeless betwixt the man who speaks because he believes and him who though he speak yet believeth not In the exercise of which gift they would not be rash in passing an immediate sentence upon the hearts of Ministers Col. 2. 23. except in so far as their inward temper doth kyth in their external actions Matth. 7. 16. They would not be peremptory in passing certain judgement especially to the worst upon a doubtful evidence 1 Cor. 13. 7. Nor yet too open minded to vent what they judge Jam. 1. 19. especially when they can gain nothing by so doing but the raising of prejudices against a Minister in the minds of others and consequently the marring of that good which they were reaping by him However that they are indued with this gift is clear from this that Paul appeals to the Thessalonians as witnesses of that power and much assurance in which he Preached while he saith As ye know what manner of men we were among you 8. It is a Ministers wisdom and a piece of Christian modesty in speaking to his own commendation to hold himself most by that for the truth whereof he may appeal to the ears eyes and chiefly to the consciences of his hearers For so doth Paul appeal to their consciences for the truth of what he spoke As ye know what manner of men we were among you 9. These excellent gifts and graces and other ministerial qualifications which Christ bestoweth upon godly and able Ministers are not bestowed upon them for their own sake or particular satisfaction and advantage only or so much as for the behoof of the Church and especially of the Elect in it he dealeth the more liberally with Ministers for the sake of those and therefore they should improve and make use of all their receipts for the good of â—uch For Paul sheweth that he was inabled to Preach in power in the Holy Ghost and in much assurance for their sake Ver. 6. And ye became followers of us and of the Lord having received the Word in much affliction with â—â—y of the Holy Ghost Here is a fourth reason of their thanksgiving to God which serveth also as an evidence moving Paul in Charity to judge all these to be elected of God unto Eternal Life in whom he had ground to conceive that this here spoken of was verified And this reason of thanksgiving or evidence of election is taken from the saving effects of the Gospel Preached upon them which are first generally proponed to wit that in their life and practice they had been followers of or conformed themselves to that excellent pattern and example held forth unto them by their Preachers and the Lord Christ. 2. Illustrated 1. from the necessary antecedent or moving cause of their so doing which was their receiving the Word Preached to wit in their judgements by understanding the sense Act. 8. 30. and assenting to the truth of it Heb. 4. 2. and in their heart and affections by embracing the good things offered by it 1 Tim. 1. 15. and subjecting themselves in all things to be ruled by the prescript of it Matth. 7. 24. 2. From an instance of some things wherein they did imitate such excellent patterns to wit that as Christ and his Servants had readily Preached the Gospel with much spiritual joy Joh. 4. 34. notwithstanding many hard pressures and afflictions both from men and Devils Acts 5. 41 42. So they had chearfully embraced the Gospel and adhered to it in the midst of much affliction and persecution unto which they were so far from a base ceding that they did couragiously sustain the dint of it with joy and a joy not carnal and natural but spiritual and such whereof the Holy Ghost is Author Doct. 1. Though charity believeth all things 1 Cor. 13. 7. and maketh a man easie to be perswaded of any good thing in another yet a Christian ought not to be foolishly credulous so as to believe things without far less against evidence But his charity in judging ought to be ruled by prudence so as he believe nothing but upon some probability and appearance For Paul did not judge them Elect but upon some evidence even this that they were followers of him and of the Lord. 2. The way approved of God for attaining the Faith of our own Election or a charitable perswasion of the Election of others is not to dive in immediately and at the first step upon the secrets of Gods decree as if we had stood in his counsel Jer. 23. 18. But by way of discourse and reasoning to collect and conclude that God hath elected us or others from the work of saving grace and the effects of that work kything in us or them For the Apostles scope here as I shew is not only to give an additional reason of his thanksgiving but also an evidence from which he did conclude their Election from the fruits and effects of saving grace in them Ye became followers of us and of the Lord saith he 3. It is the duty of Christians and such as being made conscience of doth strongly savour of a gracious change in them to propound unto themselves for imitation not the example of a multitude to do evil Exod. 23. 2. but of those in whom they observe the most eminent evidences of a work of saving grace For the Apostle doth mention this as a matter of their commendation a reason of thanksgiving to God on their behalf and as an evidence of their Election that they did imitate him and his Associates And ye became
of and to dispense the word to every one in private severally and apart so far as he may without appearance of evil chap. 5. 22. or wasting the time which should of necessity be spent in fitting him for and discharging of the publick duties of his Ministry which he oweth unto all for Paul exhorted comforted and charged every one of them 5. The Minister of Christ should so behave himself with meekness and gentleness as that he do not by an excess of those weaken his Ministerial gravity authority and respect A mixture of both is an excellent composition which if any other doth most beseem a Minister for Paul having shewn that for gentleness he was a nursing mother v. 7. c. he declareth here that for authority and gravity he was as a father As a father doth his Children c. Ver. 12. That ye would walk worthy of God who hath called you unto his Kingdom and Glory Here is first what he exhorted them to even to walk worthy of the Lord not as if they could have demerited his favour which is free Rom. 11. 6. but that they might so walk as to resemble him in what concerned their duty 1 Pet. 1. 14 15. As a child is said to be worthy of such a father when he imitateth him and so as their life might be accounted worthy to be taken notice of by him when they with all their actions should come to stand and be judged in his sight Next there is a reason to inforce this walk in a description of God from his gracious act of calling them to partake not only of his Kingdom of grace here but also of glory hereafter Doct. 1. As Christians are not called to Idleness or to stand still doing nothing but to walk and make progress So the rule by which they ought to walk is not their own corrupt wit nor yet the approbation or example of men but that excellent pattern of divine properties and vertues which Scripture ascribeth to God and are held forth to be imitated by us in so far as our duty is expressed by them for Paul says they were called to walk worthy of the Lord. 2. Though there is no walk attended with such real profit credit or comfort as our walking worthy of the Lord and labouring to resemble him yet so backward are we to the way so apt to be discouraged in it so resolute are men by nature never to own it that there must be no small work before we condescend to enter it yea the Godly themselves do need a sharp spur to pouse them forward to keep them from fainting in it or turning away from it for Paul saw it needful to exhort comfort and charge even those whom God had already called that they would walk worthy of God 3. As none can walk worthy of God but those who are effectually called all others being dead and destitute of any principle of spiritual life and motion So then do we improve those excellent priviledges which follow upon effectual calling aright when we do not turn grace unto wantonness but look on all our gracious receipts as so many ingagements and incitements unto duty for he supposeth they were called and draweth an argument from their calling and those gracious priviledges which follow on it to make them walk worthy of God walk worthy of God who hath called you saith he to his Kingdom and glory 4. As there is an inseparable connexion betwixt a mans being a kindly subject of Gods Kingdom of Grace here and his partaking of glory hereafter So there is not any thing of greater force to make a man walk worthy of God by leading an holy life than his well grounded faith and hope of glory to be injoyed in Heaven The man who looketh to be in Heaven for ever cannot choose but have his conversation in Heaven and iâ—â—ure himself somewhat to the custome and manners of that Country where he intends to live eternally for Paul makes the partaking of Gods glory to follow necessarily upon reception to his Kingdom and both an argument to make them walk worthy of God who hath called you unto his Kingdom and glory Ver. 13. For this cause also thank we God without ceasing because when ye received the word of God which ye heard of us ye received it not as the word of men but as it is in truth the word of God which effectually worketh also in you that believe The Apostle having already set forth his own ministerial carriage doth now in further prosecution of his main scope which is to incite them unto constancy put them in mind of the success of his Ministry among them and thereby confirmeth that his entrance unto them was not in vain as to the third thing which I shewed on v. 1. was pointed at by that expression And first he expresseth his success among them briefly while he sheweth that uncessantly or at all times when occasion offered and God required he made conscience of thanksgiving to God for the work of their effectual calling by his Ministry implyed in the expression for this cause which relates to the close of v. 12. even because God had called them to his Kingdom and glory And next he proves they were effectually called and thereby doth more fully express the success of his Ministry by shewing 1. They had heard the word of God preached by him attentively 2. They received it being heard or did take it to their second consideration whether it was the word of God or not for so the word rendered received in the former part of the verse doth imply even to receive what is spoken in order to the tryal of what truth is in it 3. After tryal they found and were perswaded that it was no humane invention but the truth of God and here Paul inserts in a parenthesis that it is so indeed and consequently that they were not mistaken in their perswasion 4. They did receive and embrace it as such for the word rendered received in the second place differs in the original from the former and signifieth so to receive as with the heart and by faith to embrace what after tryal hath been found to be truth 5. The word being thus received did work effectually in believers among them a gracious and real change from sin to holiness of life as the fruit of the word is set forth 2 Cor. 10. 4 5. The word in the original signifieth to work with a kind of irresistable efficacy Doct. 1. The Lord doth usually bless with success the pains of those Ministers whose life and conversation doth prove exemplary for piety unto the flock and an ornament unto the Gospel which they Preach for Pauls pains whose life and conversation was such as is formerly held forth were blessed with that measure of success among the Thessalonians as he seeth reason to thank the Lord for it for this cause also thank we God 2. As a Minister may sometimes reflect with joy
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
way of his rising v. 6. which should keep him still at under until its removal v. 7. after which he would discover himself v. 8. In the fourth branch he foretelleth Antichrists ruine v 8. In the fifth he mentions the means and helps of his advancement to wit 1. Satans assistance 2. A faculty of working lying Miracles v. 9. and 3. Deceitful false doctrines v. 10 In the sixth he sets forth his success and describeth his subjects first from their eternal state they perish 2. From the cause of their perishing to wit their rejecting of truth v. 10. and their believing grossest untruths the Lord having given them up to the power of errour v. 11. Thirdly from the judgement following upon both the former sins v. 12. In the third part he confirms and comforts them against the power and terrour of this apostasie first from the certainty of their perseverance and salvation grounded upon their election v. 13. which he cleareth from their effectual calling v. 14. next by exhorting them to constancy in the doctrine received v. 15. Lastly by praying to God for them that he would comfort and establish them v. 16 17. Ver. 1. NOw we beseech you brethren by the coming of our Lord Jesus Christ and by our gathering together unto him The Apostle being to establish these Thessalonians in the truths against a spreading errour concerning the time of Christ second coming which is expressed v 2. doth first in order to that end beseech them lovingly and meekly as brethren 2. He enforceth the exhortation or rather the disswasive with a kind of religious adjuration by Christs second coming about which the present errour was and by their gathering together unto him to wit at the last day when all the elect shall be fully gathered from the four winds Mat. 24. 31. and caught up to meet the Lord in the air 1 Thes. 4. 17. So that he doth in effect obtest them that as they would have comfort at Christs second coming and partake of that glory which the elect being gathered together shall receive from him then 1 Thes. 4 17. so they would obey the present exhortation and keep themselves at a distance from the following errour Doct. 1. The spirit of errour is so far from being banished and put to silence by the Churches afflictions and weighty sufferings that it sometimes takes occasion from those to rage the more among a people who being wearied with the cross have oft an open ear to receive whatsoever it is whether truth or errour which promiseth most of present ease and of a speedy delivery from their present strait for though this Church was presently under a suffering lot chap. 1. 4. yet this errour which did maintain that Christ was presently to come and put an end to trouble at the last day of judgement did spread fast among them hence Paul doth seriously exhort them to guard against it Now we beseech you brethren 2. The Ministers of Christ ought so to propound the sweet and ravishing consolations of the Gospel to an afflicted people as they do not omit to press such duties on them as their afflicted state calleth for or to tax them for yielding in the least to such tentations as Satan takes advantage from their affliction to assault them with and that because untenderness of this kind doth hinder the most sweet and powerful consolations of the Gospel to work and take effect Jer. 42. 10 11. with 44. 15 c. for Paul having comforted this afflicted Church chap. 1. doth now exhort them to duty and indirectly tax them for their being so soon taken with the present plausible errour Now we beseech you brethren 3. The Minister of Christ as he ought to entertain love betwixt him and the people of his charge and for that end to deal affectionately with them at all times So chiefly when he hath to do with those who are either tainted or in hazard to be tainted with errour especially so long as they are not incorrigible in their errour and that because a spirit of pride doth usually accompany a spirit of errour so that the person tainted with it can hardly endure to be contradicted Gal. 4. 16. if he be not convinced that he who contradicts his errours doth love his person and dealeth affectionately with him for therefore while Paul is about to meddle with their errour he dealeth most affectionately with them Now we beseech you brethren But 4. The Lords Minister ought not under pretence of tender and affectionate dealing with those who are tainted with errour to speak against their errours coldryfly as if it were a thing indifferent whether they returned to a right mind or not but as he would be faithful to God Gal. 1. 10. and the souls of people 2 Cor. 11. 3. he must deal seriously with them set their hazard before them and earnestly obtest them by that which is dearest to them to quit their errour and embrace the contrary truth for thus doth Paul beseech and in a kind adjure them by the coming of our Lord Jesus Christ and our gathering together unto him 5. Errour about a truth or any circumstance of it doth in so far at least hinder or endanger the good and comfort which might be otherwise reaped by it for while Paul obtests them that as they looked for comfort at Christs second coming so they would beware of that errour which did antedate the time of it it is implyed that their embracing of that errour would in some respect hinder or at least hazard the comfort which they might have by the faith of that day We beseech you saith he by the coming of our Lord Jesus Christ. 6. As Christ will certainly come to judge the world and all believers shall be gathered to him as Eagles do resort unto the Carcase Matth. 24. 28. so we ought to entertain thoughts of that day with a kind of religious awe and reverence to wit so as we do not mock at it 2 Pet. 3. 4. but that certainly believing it will be we order all our deportment as we may prepare and make ready for it 2 Pet. 3. 11 12. for he adjures and obtests them by the coming of our Lord Jesus Christ and our gathering together unto him now we use not to obtest but by such things which are most certain and to which we owe a kind of religious respect and reverence 7. Then is the day of Christs second coming desirable and precious to us and thought upon as it ought by us when having made acquaintance and friendship with Christ our Judge we have ground of confidence that he will not be terrible but friendly to us in that day otherwise a man can never think upon it with love desire and religious reverence but will abhor the very thoughts of it for as this obtestation implyeth this day to have been desirable unto them and reverently thought upon by them so Paul doth shew from what this did flow even their interest
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
were with both hands against all opposition as the word signifieth therefore bâ—ethren stand fast and hold 4. The apostasie of many from the truth and the prevalency of errour is so far from being in reason a motive to make us think the less of truth and to follow the drove that it ought to make us love truth the better cleave to it more firmly and become more rooted in the faith of it that so the storm which bloweth others up by the roots may not unsettle us for from what he spoke of a general apostasie to come he exhorts them that therefore they would stand fast and hold the traditions 5. There is no ground here to establish the authority of Popish unwritten traditions as a partial rule of faith and manners of equal authority with the written Word of God for though some of those traditions here mentioned were not written by Paul in any of these two Epistles yet they as all other truths necessary to salvation were committed either before or after this to sacred writ 2 Tim. 3. 15 17. traditions which ye have been taught whether by word or our Epistle Ver. 16. Now our Lord Jesus Christ himself and God even our Father which hath loved us and hath given us everlasting consolation and good hope through grace He confirms them thirdly by praying to God for them that he would work those things in them which he was pressing upon them to wit comfort and constancy In which prayer he first layeth down some arguments for strengthning both his own and their confidence in expectation of an answer The first is taken from that near relation wherein Christ and God to whom he prayeth did stand towards them Christ himself being their Lord Jesus Christ and God their Father The second from Gods special love to them The third from the fruits of his love already enjoyed 1. Consolation that is ease of mind from and encouragement of spirit against all causes of sorrow which is actually attained by real believers at some times Psal. 27. 1 2. and all such have sufficient grounds and reason for it alwayes Heb. 3. 17 18. and the meanest measure of it enjoyed by any here is an earnest of that full and perfect freedom and ease from all sorrows and weights of sin and misery which they shall enjoy in Heaven for ever Job 4. 14. and therefore is it called everlasting consolation 2. Good hope that is both solid grounds of hope and the grace of hope it self whereby we make use of those grounds by expecting all the good things which God hath promised Rom. 8. 25. which two fruits of love are described from their common fountain Gods grace and favour not only without but contrary to our deserving Isa. 64. 6. Doct. 1. That precepts and exhortations to duty do not inferr a power in mans free-will to obey fee upon 1 Thes. 5. 23. doct 2. for he here prayeth that God would work that in them which he hath presently pressed upon them Now our Lord Jesus Christ himself c. 2. As it is the Lords blessing and powerful working of his spirit which maketh the word Preached gain ground on hearts 1 Cor. 3. 7. So it is the duty of Ministers and of people also to deal with God in earnest by Prayer for his promised spirit to accompany the Word Preached and make it lively seeing the Lord hath undertaken to give his holy spirit unto those who ask him Luk. 11. 13. for Paul having pressed comfort and constancy doth pray to God that he would comfort and establish them and thereby teacheth them to do the like Now our Lord Jesus Christ himself c. 3. That a man may stand fast especially in trying times there is more required than conviction of duty or a fixed resolution to stand to his duty Matth. 26. 33 35. There must be also a continued influence from the Lord of cheerfulness comfort and courage otherwise all will be to little purpose for Paul seeth this necessary and therefore prayeth for it Now our Lord Jesus Christ himself c. 4. That Jesus Christ is true God equal with the Father appeareth from this that not only he is one who heareth prayer the author and bestower of all spiritual blessings which are here sought from him and said to be already bestowed by him but also he is named before the Father which certainly had been blaspheamous if he were not also true God Now our Lord Jesus Christ himself and God even our Father c. 5. That Christ is a distinct person from the Father though one in substance with him appears from this that they are here distinguished by Paul Now our Lord Jesus Christ himself and God even our Father 6. That God the Father is usually named before the Son doth not inferr any inequality betwixt them but only the order of subsistence and working which is among the persons of the blessed Trinity for here Christ the second person is named first to shew there is not any such inequality Now our Lord Jesus Christ himself and God even our Father 7. That our prayers should be directed unto God only see upon Eph. 1. 17. doct 3. for so doth Paul alwayes direct his Now our Lord Jesus Christ himself c. 8. Our prayers to God should not consist of multiplyed petitions only but ought to be fraughted with such arguments and motives for obtaining what we ask as may strengthen our confidence in expectation of an answer for such are the Apostles prayers Now our Lord which hath loved us and given us c. 9. In seeking things needful from God we should look upon him not as standing disaffected to us and at a distance with us but according to the nearest relations which we can reckon our selves to have unto him for Paul eyeth Christ and God as his and their Christ and Father Now our Lord and God even 〈◊〉 Father 10. The Faith of Gods special love doth strongly underprop the heart with confidence of a gracious answer in prayer as knowing that love in God is communicative of any thing in God that is good and needful for the party loved Psal. 84. 11. and that seeing his love hath given Christ which is more he will not withhold that which is less Rom. 8. 32. for Paul doth strengthen his confidence from this ground while he saith which hath loved us 11. Our former receipts from God should be improved as helps and props for strengthning confidence in expectation of obtaining yet further from him even whatever our necessities call for and his glory shall require at our hand This being the Lords usual way to do good because he hath done good and therefore prayer should not be wholly stuffed with heartless complaints of what we want there should be a mixture of humble and thankful acknowledgement also of what we already have and an argument drawn from thence to plead for more for so doth Paul here Who hath given us everlasting