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
is here spoken of as a judgement sent by God God shall send them strong delusion 4. Where Gospel truths are not received in love and made use of as they ought absurd and monstrous errours will be ere long received and believed for truths for because they received not the love of the truth they are given up of God to believe a lye 5. When the Lord in his holy justice giveth loose reins unto Satan to tempt a sinner and withdraweth from him his restraining grace there is no sin so irrational or absurd to which the man so plagued of God will not run if it were even to receive most gross absurdities for divine truths and to believe them with a kind of firm assent beyond all doubt or suspicion for their believing lyes is here foretold as the consequence of Gods sending them strong delusion even that they should believe a lye Ver. 12. That they all might be damned who believed not the truth but had pleasure in unrighteousness He describeth the Antichrists followers fourthly from that judgement which followeth upon their sin and is intended to be brought about by God as the end of his sending them strong delusion for the context shewing the result of this purpose from the former implyeth so much and the judgement is they shall all be damned to wit all guilty in the way mentioned upon v. 10. of the former sins which for further clearing of Gods justice he doth here again repeat 1. That which is spoken of v. 10. their not believing the truth after they had heard it to wit the truth of the Gospel see the Gospel so called and for what reasons upon Eph. 1. 13. doct 4. Next that which is expressed v. 11. here called their taking pleasure in unrighteousness that is false and unrighteous doctrine see upon v. 10. to which they did not only give their assent and approbation but also did find much inward satisfaction and had an inexpressible delight and pleasure in it as the word signifieth and in all the woful consequences of unrighteousness both to God and man to which it tended and therefore they should be without excuse and dying impenitent be damned without remedy Doct. 1. Though some sins and errours be a necessary result of Gods judicial giving up a man to the power of tentation and delusion as said is yet they cease not to be sin obliging the guilty party to undergo eternal wrath no less than any other sin and that because their former sins have justly procured that they should be so given up of God and though God in his justice doth punish sin with sin yet the sinner doth alwayes delight in sin as being the matter of his voluntary choice for he shews they shall be damned for believing a lye though the Lord being provoked as said is by their former sins had sent them strong delusion and that because they took pleasure in unrighteousness That they all might be damned saith he 2. It is a manifest untruth that every man shall be saved in his own Religion and that it is no hazard for a man to be of any Religion if so he follow his conscience believing what he thinks to be truth and walk according to the principles of that Religion which he professeth and believeth to be of God for here it is foretold that the devout followers of Antichristian lies though they did believe them to be truths yet should be damned That they all might be damned 3. Multitudes of sinners concurring in one and the same guilt doth neither lessen the guilt nor make God either through fear abate or from pitty moderate the deserved punishment for here it is foretold that they shall all be damned 4. That a man do savingly believe the Gospel it is not sufficient that he assent to the truth of it in his judgement but he must also embrace and receive the good things offered by it in his will and affections and that from love to it for that which he called the receiving of truth in love v. 10. he calleth believing the truth here Who believed not the truth 5. As no men no not the worst of men become extreamly evil at first but by certain steps ascend toward that height of sin at which they do at last arrive So when a man doth not only commit sin but takes pleasure in it maketh his boast of it it speaks him at the very height of sin and near a dreadful downfal in the pit of condemnation if Gods mercy by giving speedy repentance prevent it not for several steps are here implyed their not receiving truth their believing untruth and the height of all and nearest cause of their being damned is their taking pleasure in unrighteousness 6. A man deluded with errour may for a time find much seeming peace of conscience quietness of spirit soul-satisfaction and delight flowing from those erroneous doctrines which he believeth for truth and the more of this kind a man doth find in the way of errour he is the more deluded and his guilt the greater for their taking pleasure in unrighteousness or in unrighteous doctrine is spoken of as the utmost effect of that strong delusion sent them v. 11. and the highest step of their sin A necessary Appendix containing the application of this Prophecy and discovering who this Antichrist is HAving thus explained this dark Prophesie and made such doctrinal application of it as every verse apart did offer it now remaineth that for the more full understanding of the present Scripture a discovery be made who is this man of sin that great Antichrist whom the spirit of God doth here so fully describe which the event time and experience the surest commentaries for understanding dark prophesies have now made so fully clear that those who have eyes may see the truth of that assertion which hath been maintained almost in every age and now by all the Reformed Divines Whereby it is affirmed That the Pope of Rome ever since he usurped that fulness of power in all causes both humane and Divine which he hath now for a long time enjoyed hath been and yet is that man of sin that Child of perdition the very Antichrist here described And that because all the characters of this man of sin and every passage of this prophesie is verified in the Pope as shall be made appear by taking a review of every verse And first The third verse is verified in him for first the Church of Rome whereof the Pope is head hath made defection from the doctrine of faith and purity of worship held forth in the Gospel as appears from all the controverted points betwixt us and them which apostasie did spread it self over the face of the whole visible Church even as the apostasie here foretold to be under the Antichrist except there come a falling away 2. The Pope did not pretend to such power over the Church of Christ as he now exerciseth in Pauls time Their own Historians
far as 1. Some of them are but meer Juglings and found to be such as when they affirm their Images to have spoken issued drops of blood and sweat that poor souls have come creeping and crying out of Purgatory bemoaning their case which have either been effectuated immediately by Satan or by subtle conveyance and sleight of hand which hath sometimes been discovered and the spirit taken whipt and laid in the stocks for his imposture 2. Some of them have been truly done but not true Miracles as not exceeding the power of all natural causes as when they affirm that some diseases have been cured by the touch of their superstitious Relicts now how easie is it for Satan to take off and cure a disease which through Gods permission he hath laid on especially seeing many such like seemingly miraculous cures have been effectuated by devilish art among the Heathens And 3. All of them are made use of to confirm their erroneous doctrines 〈◊〉 superstitious practices as their worshipping of Relicts prayer for the dead invocation of Saints Purgatory c. and consequently all of them but false and seeming Miracles even as it is here foretold of Antichrist that his coming should be with signs and lying wonders Fourthly The Popish doctrine wherein it differs from the doctrine of the Reformed Churches is nothing but an heap of untruths driving the maintainers of it to impiety against God in Idolatry superstition breach of vows and perjuries and to unrighteousness against man in unnaturality disobedience to Parents and lawful superiours under religious pretexts in preferring Fornication and Uncleanness to the bed undefiled in Marriage in justifying Jesuitical equivocations and speaking yea and swearing untruths and such like which hath been abundantly made out by the Reformed Divines in their writings to that purpose even as the doctrine of the Antichrist is here called unrighteousness or a doctrine of untruths tending to unrighteousness and sin of all sorts Fifthly The Pope doth not avow or profess himself an enemy to truth and Christian Religion but rather the prime pillar of it even Christs Vicar on earth the servant of the servants of Christ by which and such like specious pretexts he hath undermined truth and established errour in its place even as it is here foretold of the Antichrist that he should not openly avow his doctrine to be contrary to Gospel truth but labour by deceitful tricks and fair pretexts to make the world believe his doctrine to be truth even by all deâ—â—â—veableness of unrighteousness Sixthly Innumerable almost are those subtle devices and deceiving juglings which are made use of under Papacy to perswade the world to embrace their erroneous and unrighteous doctrine such as strong and false alledgances of their unity among themselves under one head of the antiquity of their doctrine the consent of Fathers to it the universality of it which is no more in effect but that all the world did once wonder after the Beast Rev. 13. 3. Besides that their doctrine and worship is so framed as to comply with mens corrupt Lusts and to fit every humour If men be lazy idlers they place them in Monasteries if ambitious or covetous there are places of preferment and profit to catch them if voluptuous and licentious they may for a little money have pardons and dispensations if quiet and cannot endure the worlds trouble there is a solitary life in some Hermitage prepared for them If a man dislike his wife let him enter Religious Orders and he is delivered from her If of a pragmatick stirring disposition there are employments of compassing Sea and Land to gain a proselyte waiting for him There are flatteries and taking allurements for men of spirit who will not be boasted and boasts and threats of curses and excommunications for men of a more folding temper In a word whatever a mans humour can fancy there is somewhat in Popery to satisfie it and make men believe of themselves that they are singularly devout when they do but feed their carnal humours Even as it is here foretold of the Antichrist that he should come not with some but all deceiveableness of unrighteousness Seventhly Though the power of the Pope for many ages was most dreadful and absolute through all Europe yet it was not unlimited there being alwayes some in every age as Papists themselves do sometimes confess and History maketh clear who never yielded to take on his yoke but one way or other testified against his Tyrannical Usurpation and damnable soul-destroying doctrine even as it is here foretold that some should be exempted from the Antichrists defection for he was only to prevail in those who perish Eighthly The members of the Popish Church had in all ages the truth of the Gospel tendred to them at the first beginning of the Popes apostasie and open tyranny more clearly in following ages more darkly what by somewhat they heard of Christs Nativity Passion Resurrection c. expounded to them according to the custome at their great Festivals and what by the testimony or report of that testimony which dying Martyrs or other Confessours gave to truth whereof there were some almost in every age and yet they did not receive or believe the truth especially those truths relating to the authority sufficiency and perfection of Scripture to the fulness of Christs satisfaction and merit and the compleat discharging of all his offices the justification of sinners by the righteousness of Christ imputed to them and received by faith alone and such other truths controverted betwixt them and us yea neither believe they any truth because of the authority of God revealing it in Scripture but because of the Popes Authority which only makes Scripture to be Scripture and worthy of credit unto them and therefore cannot be said to believe any truth at all seeing their faith is only humane grounded upon the authority of man even as it is here foretold of Antichrists followers that they received not the truth in love when it was offerâ—d to them and that they believed not the truth Ninthly Hugely gross errours and superstitious fooleries are maintained by the Pope and his followers for necessary truths and acceptable pieces of Divine Worship as may be seen in their Apish toyes foolish gestures used at Mass in their doctrine of Transubstantiation and indulgences and such is their incorrigible obstinacy in these against clear evidence of Scripture yea and of common sense and reason that it cannot be conceived rational men would be so infatuated and stupid except they were judicially plagued of God by giving them over to the power and prevalency of errour and delusion even as it is here affirmed of Antichrists followers that God shall send them strong delusion that they should believe a lye Tenthly As Popish doctrine wherein it differeth from us is but a bundle of lies which is abundantly proved by the Reformed Divines So this doctrine of lies is believed by the generality of the Popish Church
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
was not in vain That is was not 1. rashly undertaken without a call from God nor 2. discharged by him perfunctoriously or in a vain shew but in sincerity Nor yet 3. was it without fruit among them for the following purpose which serveth as a commentary to this verse doth shew that the vanity which he removes from his entrance to them must be extended to all those Besides the force of the word will bear so much that being a vain thing or done vainly which is done rashly or without a warrant from God which is done with more of vain shew than of real solidity and sincerity and which being done hath no effect or fruit And for the truth of this assertion he appeals to their own conscience and knowledge and thereby doth also confirm the truth of that report which he shewed Chap. 1. 9. was spread among the forreign Churches concerning his manner of entring in unto them as appears from the causal particle for Hence Learn 1. This may and in reason should commend the love of truth unto a people and make them constantly cleave unto it that truth hath been preached unto them by Ministers sent from God for that very end whose life and practice have preached unto them as well as their doctrine and whose pains and travel hath been blessed of God among them to their own discerning for the Apostles scope in this first part of the Chapter by a narration of his call from God to preach unto them of his Ministerial carriage among them and of the fruits of his labours towards them is to incite them to constancy and perseverance in the doctrine received 2. That others do report well of us and that our name and fame for the graces of God bestowed upon us be fragrant among many is then a mercy when our own Consciences can bear testimony that there is some ground and reason for it otherwise to have a name that we are living and yet be dead increaseth our guilt and proveth a snare Rev. 3. 1. for the Apostle having shewn chap. 1. v. 8. how well they were reported of by forreign Churches doth here imply that they themselves knew there was reason for it for your selves know c. 3. It is not enough that a Minister be well reported of among strangers for sincerity and diligence except he do approve himself to the Consciences of his hearers so as he may appeal to them for the truth of what strangers do report of him for Paul appeals to the Thessalonians themselves about the truth of that which forreign Churches reported of his entry unto them for your selves know our entrance in unto you 4. Where a Minister is called of God and carryeth himself sincerely and faithfully in his calling his Preaching and other pains do very rarely if ever want fruit either sooner or latter Joh. 4. 37 38. either manifest or secret Joh. 14. 42. for Pauls entrance unto them was not in vain that is as was exponed not without a call from God not in vain shew and without sincerity and diligence and therefore it was not in vain without fruit Ver. 2. But even after that we had suffered before and were shamefully intreated as ye know at Philippi we were bold in our God to speak unto you the Gospel of God with much contention He doth here prove his entrance was not in vain mainly as to the first thing though not excluding the other two which I shew was pointed at in that expression to wit that his undertaking of that employment was not rashly but at Gods appointment One convincing evidence whereof was that he ventured upon it over the belly of such discouragements and disadvantages as no wise man without a call from God would ever have set his face against And first he mentions what sufferings in his body and disgraceful injuries against his reputation and credit he had sustained for Preaching the Gospel a little before he came to them as they themselves knew in their neighbouring City of Philippi where he was most injuriously and shamefully used See Act. 16. 22 23 24. And next he shews that all his sufferings of that sort were so far from making him shrink that notwithstanding them all he took the boldness being furnished thereunto by Gods grace and assistance and therefore it is called a boldness in God to Preach the Gospel publickly concealing no necessary truth without all base fear of flesh as the word rendred we were bold doth imply and that in Thessalonica the prime City of all Macedonia where were most Jews enemies to the Gospel and therefore he might in all probability have expected to incur as much hazard there as in any place else which the event did verifie for as he shews in the close of the verse he Preached there with much contention the word signifieth combating or fighting to wit both by disputing with and suffering from his malicious opposites which contention together with his boldness here spoken of is clearly held forth Act. 17. from v. 1. to 10. Doct. 1. Though a mans couragious venturing upon probable or certain sufferings doth not it self alone prove his doctrine to be truth or his calling from God to Preach that doctrine Matth. 23. 15. yet when other more firm arguments are not wanting taken from the Doctrine it self the mans Ministerial carriage the success of his pains among the Lords people that other taken from his constancy and courage in suffering joyned with them doth not want its own weight for Paul joyneth this of his courage in suffering with other arguments which follow to prove his entrance was not in vain that is his doctrine and calling were from God But even after that we had suffered before we were bold c. 2. That a Ministers pains may not be without fruit and in that respect vain among a people he should make Conscience to deliver his message with freedom and boldness so as he omit no necessary truth for fear of flesh Act. 20. 20. and in an authoritative way make through application of general truths by rebuking comforting exhorting reproving to the several ranks of hearers 2 Tim. 4. 2. without which a mans Ministry doth for the most part prove but coldryf dead and lifeless for the Apostle mentions this of his boldness to speak or freedom and boldness which he used in speaking as a reason why his entrance was not in vain or without success But we were bold in our God to speak 3. As a suffering lot doth usually attend sincere and faithful Ministers So it often falls out that they meet with most of trouble and suffering at the close of some notable piece of service done to their master Christ Satans malice is hereby more provoked Act. 16. 18 19. and God giveth way to his malice then to teach his servants that their reward is not to be expected here Act. 14. 19. with 22. and to divert them by this humbling exercise from being transported with lofty
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
for spiritual mercies lest we exceed and seek too much for Paul seeketh that he may make them grow abundantly and beyond all ordinary measure and the Lord make you increase and abound 3. As it should be a believers aime to grow in grace so he should labour in this study after growth both to extend himself to the exercise of more graces as is enjoyned 2 Pet. 1. 5. and to better the exercise of one and the same grace so as to grow more frequent copious and spiritual in it as is injoined chap. 5. 16 17. for Pauls praying for growth shews we should endeavour it and the two words he useth to express this growth are made by some to differ thus that the first may signifie to increase in number the second in heap or bulk now the Lord make you to increase and abound in love 4. As Christian love ought and will be mutual among real Christians So it is not mercenary nor doth extend it self unto those only from whom the Christian may expect a return of love again but to others also from whom nothing of that kind can be had even to all men and that because of Gods command Matth. 5. 44. and that there is somewhat love-worthy in all Rom. 2. 15. though abused and defaced by the most Rom. 1. 21. for he prayeth that they being Christians may abound in love first towards one another and next towards all men 5. A Minister's own example and sanctified practice according to the truth he preacheth is one of the strong inducements unto a people to give him obedience in what he prescribeth and therefore though a profane man may preach â—o purpose Matth. 7. 22 23. yet his preaching is not usually so much accompanied with fruit and success 1 Tim. 4. 16. for Paul alleadgeth his own practice as an inducement even as we do towards you saith he Ver. 13. To the end he may stablish your hearts unblameable in holiness before God even our Father at the coming of our Lord Jesus Christ with all his Saints Here is a third thing prayed for in order to which their growing in love was presently sought as it appears from the word of connexion betwixt the verses and it is that thereby as by one mean the Lord might first confirm and establish them in holiness so as they should not be easily moved or driven from the solid practice of it And next that by both those to wit their growth in love and stability in holiness their hearts or consciences so called 1 Joh. 3. 19 20. might be rendred blemeless or without complaint as it may be well taken in an active sense his meaning is that their consciences may be pacified yea and absolve and pass sentence in their favours and this before the bar and tribunal of God their reconciled father the full accomplishment of which wish should be at Christs second coming when he shall come accompanied with all his Saints or as the original may read his holy ones that is either his holy Angels 2 Thes. 1. 7. or the holy souls of the Saints departed who shall come down with Christ to be united and glorified with their bodies See the same effect of pacifying the conscience ascribed to grown love 1 John 3. 19. and 4. 18. and it is ascribed to love and holiness as to that which doth evidence our interest in Christs blood John 13. 35. by the only merit and worth whereof we have peace with God Rom. 5. 1. Doct. 1. Though Children and those who are weak in grace be tossed to and fro with every tentation Ephes. 4. 14. yet grown and growing Christians are not so easily shaken Growth in Grace is accompanied with stability both in truth and holiness for Paul teacheth so much while having prayed v. 12. for growth in grace he addeth here To the end he may stablish your hearts unblameable in holiness 2. It concerneth a Christian much by all means to endeavour that his heart and conscience may be without complaint speak peace unto him and absolve him seeing if a mans heart and conscience upon good ground condemn him much more will God who is greater than the heart and whose deputy the conscience is 1 Joh. 3. 20. for Paul prayeth here that their hearts or consciences may be unblameable and without complaint 3. As a man in making his heart and conscience pass sentence upon his state and way should sift himself in Gods sight and endeavour that his conscience pass such a sentence upon all as he thinks God the Judge of all will pass So in this enquiry and process he should look upon God as a fatherly Judge who will pass sentence as a Father according to the Covenant of Grace and not as a strict sin-pursuing Judge according to the Covenant of Works for he wishes that their hearts may be unblameable or without complaint before God that is when sifted as in his sight and calleth him our Father to shew in what relation he should be taken up 4. Though it be the alone blood of Christ apprehended by faith that purifieth the conscience and gives it ground to absolve and speak peace seeing by it alone provoked Justice is satisfied and we are justified whereupon our peace with God doth follow Rom. 5. 1. yet inherent holiness doth also quiet the conscience in its own order and way to wit though not meritoriously and by way of satisfaction to the claim of justice for all our righteousnesses are as filthy rags Isa. 64. 6. yet by way of evidence and as a faithful witness of our undoubted interest in Christ and right to his blood 1 Joh. 3. 14. for Paul prayeth that their hearts or consciences may be unblameable without complaint or pacified in holiness 5. Though the meanest measure of sincere holiness be a â—ufficient evidence in it self of an interest in Christ and consequently may quiet the conscience Mat. 5. 6. yet that a man may clearly discern this evidence and get his conscience actually and upon good ground quiet by it it 's necessary that he grow in grace and be established in holiness otherwise his peace is more lyable to be questioned and shaken by every new assault for Paul ascribeth this effect of pacifying the conscience to growth in grace and stability in holiness while having prayed for their growing in grace he addeth to the end he may stablish your hearts unblameable in holiness 6. However believers do enjoy muchâ—sweet peace Rom. 5. 1. and some clear evidences of a right to Christ in their begun sanctification even while they are here Cant. 6. 3. yet the full accomplishment of their begun happiness is reserved until Christs second coming Many things are wanting now even to those who have most 2 Cor. 6. 6. which shall be then made up Our holiness shall then be perfected and we confirmed in it our peace extended as a river neither shall our consciences afterwards ever smite or accuse for he sheweth the term when we
judge it convenient to express it by letter lest thereby he had provoked the Emperours of Rome against the Christians when they should hear that a professed Christian would overthrow the present government of the Empire and rise upon their ruine Doct. 1. The wise Lord in his eternal decree hath not only condescended among other things upon the sad calamities and sharp tryals which he hath thought fit to exercise his people by but also upon the meanest circumstance of all their troubles even the very point of time most seasonable for Gods glory and his peoples good wherein they shall break â—orth is weighed in the scales of his eternal wisdom and accordingly fixed upon by him for here Paul speaks of a due time prefixed by God wherein the Antichrist was to be revealed for the Churches tryal that he might be revealed in his time The word signifieth a fit and seasonable nick of time 2. Such is the malice of Satan and of devilish instruments against the Church of Christ that they gladly would and accordingly do endeavour to antedate the time of the Churches tryal prefixed by God and to hasten forward the height of her calamity with such celerity as that the Lords people should be overwhelmed with it before they be forewarned of it or get any time to make ready for it for Antichrist would have revealed himself sooner than his due time if somewhat had not withheld And now ye know what withholdeth saith he 3. It pleaseth the Lord in mercy unto his people to sift the violent course of devils and men to carry their counsels headlong so that their hands cannot fulfil their woful enterprize of bringing the Churches trouble unto an height before the time appointed by God as most fitting for it do fully come And this he doth by casting in such lets and impediments as prove insuperable either by devils or men for while Antichrist doth haste to be revealed God casts in a lett to withhold of purpose that he might not be revealed before his due time 4. Such absolute soveraign power hath God to encline the wills of men whithersoever he pleaseth Prov. 21. 1. that he often maketh even them who are enemies to him to bring about his counsel for good to his Church and people beyond their own intention and purpose for God did so order that the Roman Emperours even while Heathens did withhold the Antichrist from coming to the height of his power and Tyranny over the Church until his due time 5. Some points of truth the publishing whereof are not of such necessity as to countervaile the dammage may safely be concealed in prudence when the untimeous publishing of them in all probability will hasten persecution and mar either the internal or external peace of the Church Such serpentine wisdom doth well consist with the Doves simplicity and Christian zeal Matth. 10. 16. for Paul doth not here express that the Roman Empire by name should withhold until it were taken out of the way lest he had thereby hastened persecution And now ye know what withholdeth saith he Ver. 7. For the mysterie of iniquity doth already work only he who now letteth will let until he be taken out of the way He doth here first give a reason for what he presently spoke that the Roman Empire did impede not the being but the revealing and discovery of the Antichrist and Antichristianism because they already had entred the Church though not avowâ—dly yet secretly Antichristian Dominion and Doctrine were even then working and advancing by little and little towards an height in so far as justification by works Gal. 2 16. the worshipping of Angels Col. 2. 18. abstinence from certain kinds of meats Col. 2. 21. and from marriage and such like Antichristian Doctrines were then Preached and desire of rule and preheminence among Churchmen over their brethren and the flock of Christ had then possessed the aspiring spirits of some 3 Joh. 9. Which Antichristian doctrines and tyranny he calls a mysterie or a thing hid and secret chiefly with respect to the Apostles time and the time following until Antichrist should be revealed because Antichristianism then together with those other Heresies which made way for it did secretly and under a shew of devotion and piety Col. 2. 23. advance and promove from evil to worse 2 Tim. 3. 13. until they might end in the almost total overthrow of Christian Religion at the last Besides that Antichristian doctrine and tyranny were still to remain a Mysterie even after that Antichrist should come to his height so that a man without eye-salve from God shall hardly discern it because of the fair pretences of love to Christ to truth and to piety under which he was to lurk for therefore is he called a false Prophet Rev. 16. 13. and said to have two horns like a Lamb Rev. 13. 11. pretending to do all in Christ the Lambs name and to make use of his horns and power as his substitute and Vicar And it is called a mysterie of iniquity as in opposition to the doctrine of Christ called a mysterie of Godliness 1 Tim. 3. 16. so because Antichrists doctrine and way however most fair and specious in pretext yet in reality and deed should be nothing else but errour untruth impiety against God Rev. 13. 5. and unrighteousness against man Rev. 13. 17. for the word rendred iniquity doth express the general nature of sin and as it were all sin whatsoever 1 Joh. 3. v. 4. Next he sheweth how long the authority of the Roman Emperours succeeding one another called here he who letteth should prove a stop in the way of Antichrists growing greatness even until he be taken out of the way that is until their power be so broken as that they should not be able any longer to withstand this arising spiritual dominion and especially until they should leave Rome the seat of the Empire fully void and free wherein the Antichrist was to erect his Throne Rev. 17. 9. Doct. 1. So great an enemy is Satan to mans salvation that no sooner did Christ erect a Kingdom in the world for saving sinners but as soon at least within a little the devil did counter-work by endeavouring to erect an Antichristian Kingdom thereby to render the Kingdom of Christ so far as in him lay wholly useless and therefore antiquity so much boasted of by Papists is no undoubted mark of the true Church for Antichristianism is but by few years of latter standing that the Kingdom of Christ under the Gospel for the mysterie of iniquity doth already work saith he 2. So subtle an enemy also is Satan and so full of foresight as that he hath many designs on foot at once for effectuating his woful and malicious purpose that so when one falleth by and becometh useless another may hold and carry on his work so as the field be never fully empty for though the Roman Empâ—re at this time was fully employed for carrying on the design
appointed of God for leading to it he hath chosen you to salvation saith he through sanctification and belief 9. Whomsoever God hath elected to salvation he hath also in that same decree elected them to faith and sanctification and therefore the foresight of those was not a motive inducing God to elect one more than another they were good things decreed to be given unto us and consequently were not foreseen to be in us before he decreed them for us for he hath chosen you to salvation through sanctification and belief 10. As faith and sanctification go alwayes together the former being the fountain of the latter and the latter again an evidence of the former Gal. 5 6. So the motions of Gods sanctifying spirit are alwayes conform to Gods revâ—aled truth and directed by truth as it is apprehended by faith and all other motions which are not such are not of God whatever they pretend to Isa. 8. 20. for he joynes sanctification of the spirit and belief of the truth together Ver. 14. Whereunto he called you by our Gospel to the obtaining of the glory of our Lord Jesus Christ. For their further comfort and confirmation from the former ground he doth here give an evidence that God had chosen them to salvation even this that God had effectually called them or having renewed their wills Ezek. 26. 27. had by his omnipotent power Phil. 6. 44 45. made them willingly apply themselves Psal. 110. 3. to the attaining of those things whereunto they were called to wit salvation sanctification and faith mentioned v. 13. to which the first word of this verse doth relate Which effectual calling is set forth 1. From the external mean by which it had been brought about to wit the Preaching of the Gospel called Pauls Gospel because he was entrusted with the dispensing of it to them 1 Thes. 2. 4. next from the utmost end of their calling to wit their obtaining that glory in Heaven which the Lord Christ hath purchased and the same in some respect for kind though not for measure with that which he himself enjoyeth Phil. 3. 21 1 Cor. 6. 2 3. Doct. 1. A man can draw no comfort or confirmation from Gods decree of electing him to salvation through sanctification and faith except he actually apply himself to walk in the way which leadeth to salvation for he makes the strength of the former consolation and confirmation lye in this that they were effectually called to sanctification and consequently had betaken themselves to walk in that way whereunto he called you 2. It is not in the power of fallen man to do so much of himself though Heaven be offered and the way chalked out which leadeth to it as to betake himself to walk in it except the Lord encline him powerfully so to do and by his omnipotent arm draw him that so he may run after him Cant. 1. 4 for he saith it was the Lord who called them thereunto 3. However this effectual excitation of sinners and engaging them to enter the way of salvation be the work of God alone yet he maketh use of the Gospel Preached by his sent Ministers as an outward mean at or after the Preaching whereof he ordinarily doth work powerfully in the hearts of the elect for he saith whereunto he called you by our Gospel 4. As the state of salvation to which the elect are chosen is altogether glorious comprising what eye hath not seen nor ear heard nor ever entred into the heart of man to think upon 1 Cor. 2. 9. So the glory to be enjoyed in that state is the result not of our endeavours or merit but of Christs purchase and a piece of that glory which Christ in his humane nature enjoyeth who hath gone to Heaven for this very end that where he is there we may be Joh. 14. 3. for therefore is it called the glory of our Lord Jesus Christ to the obtaining whereof we are called 5. Though Heaven and glory be purchased by Christ and designed for the elect in Gods eternal and unchangeable decree see v. 13. yet none attaineth to the actual possession of it but such as are effectually called and drawn out of nature to the state of grace and all such shall at last attain it grace here being a most infallible forerunner of glory hereafter for he saith he hath called you to the obtaining of glory Ver. 15. Therefore brethren stand fast and hold the traditions which ye have been taught whether by word or our Epistle He confirms them Secondly by exhorting them that therefore to wit because there was an apostasie to be v. 3. and Gods electing love was made known unto them v. 13 14. that therefore I say they would stand fast and constant in the truth without yielding grounâ— as stout souldiers from whom the word is borrowed which he further explaineth by exhorting them to hold as it were by both hands and against all opposition the traditions or things delivered by him as the word signifieth to wit the exhortations and doctrines both concerning faith and manners which they had received from him and were taught by him whether by word when he was present with them and preached to them or by this and the former Epistle written by him when he was absent from them Doct. 1. The doctrine of election and assurance of salvation grounded upon election doth not make exhortations to duty reproofs and threatnings in case of neglect of duty of no effect and useless In so far as those are means appointed by God for making the elect persevere in the way which leadeth unto that salvation to which they are appointed for notwithstanding of what he wrote of election and the infallible evidence of their election v. 13 14. he doth here exhort them to stand fast and hold the traditions 2. As the dreadfulness of approaching hazard should not makes us lose heart and sit down discouraged So the faith of through-bearing flowing from assurance of our election is so far from being in its own nature a pillow for carnal security that upon the contrary it doth forcibly encourage and excite to duty in the face of danger as knowing our labour shall not be in vain in the Lord for from what he spoke of the future apostasie and the evidence they had of Gods electing love he exhorts them therefore brethren stand fast and holâ— 3. Even the elect themselves have been and will be strongly assaulted by Antichrist and in no small hazard to be drawn away with his Antichristian errours except they stand fast as men of courage and employ the uttermost of their wit and strength to defend the truth of the Gospel against those dreadful terrours and subtle snares which Antichrist and his emissaries do make use of to drive them and draw them from it for so much is implyed while speaking to the elect with relation to the assaults of Antichrist he exhorts them to stand as stout souldiers and to hold the truth as it