diligent Masons from whom the word is borrowed endeavour to advance the work of grace in others not only by exhortation and consolation but by all other lawful means of admonition instruction rebuke reproof or good example And that he may excite them to further progress in the practice of those duties and not seem by his present exhortation to tax them of former negligence he doth commend their present diligence in them Doct. 1. As all Christians of all ranks do stand in need of exhortation consolation and to be edified and furthered in the way of grace by all lawful means So both Pâ—stors and people ought to make conscience of discharging all those duties to wit Pastors not only privately but also publickly in the Congregation 1 Tim. 5. 20. and by vertue of their particular calling office and authority so to do Tit. â— 15. private Christians again in private in their families Eph. 6. 4. among their friends and neighbours Act. 18. 26. and by vertue of a tye of Christian charity towards all the members of the same body 1 Cor. 12. 25. For he sheweth that every one stands in need to be exhorted comforted c. and that it is the duty of all to do so while he saith comfort or exhort and edifie one another 2. As the conscience-making of the forementioned duties among Christians is a singular mean to keep people in a lively watchful frame and temper of spirit So negligence in them doth of necessity bring along with it great deadness security and decay of life and vigour in the exercise of any saving grace and performance of commanded duties for the illative particle therefore sheweth that this duty is enjoyned as a subservient help to the exercise of sobriety watchfulness faith love and hope formerly pressed wherefore comfort your selves together saith he 3. So many are the discouragements which people must encounter in the way of duty what from their small progress in it the averseness of their own spirit from it Rom. 7. 18. the great opposition from outward and inward tentations to it 1 Joh. 2. 16. that they often need as much of consolation and encouragement as exhortation and admonition for making them advance in it for he bids them in order to this comfort themselves together 4. There is none so far advanced or so diligent in the exercise of any grace but they need the spur of exhortation at least to make them persevere seeing the best are ready to faint Jonah 2. 7. Gal. 6. 9. if not also to make them do better seeing the best come far short of what they ought Phil. 3 13. For he exhorts them to the present duty though he doth commend their present diligence in it edifie one another saith he as also ye do 5. A prudent Minister should so excite the Lords people unto their duties as not to neglect their good beginning or progress already made but let them know he taketh notice of them as such which may prove a forcible encouragement to some to quicken their pace and a soveraign remedy against discouragement in others than which nothing doth prove a greater enemy to diligence in duty for so doth Paul here edifie one another as also ye do saith he Ver. 12. And we beseech you brethren to know them which labour among you and are over you in the Lord and admonish you Lest by binding the duty of mutual edification upon all Christians v. 11. he had seemed to make a publick Ministry useless therefore he doth lovingly and affectionately as the compellation brethren and the word rendred beseech imply press a fourth branch of sanctification containing a short summ of peoples duty towards their Ministers and Church guides who are here described to be first those who laboured among them even to weariness as the word signifieth which seemeth to relate chiefly unto Ministers or Preaching Presbyters the specialty of whose office is to labour in the word and doctrine 1 Tim. 5 17. next they were over them the word signifies to excel and bear rule 1 Tim. 3. 4 12. and thus it expresseth that part of their office whether they be preaching or ruling Presbyters which consists in ruling and governing the flock 1 Tim. 5. 17. only he addeth in the Lord to distinguish Church Government from the Civil It is spiritual in things relating immediately to God and to be exercised not in their own name but in the name and authority of the Lord Christ Matth. 18. 20. They are over the flock not as Lords 1 Pet. 5. 3. but as stewards 1 Cor. 4. 1. 3. They did admonish them whereby he expresseth one main thing wherein they were to labour and to exercise their authority and rule to wit their endeavouring by all competent means and particularly both by doctrine and more gentle censures to put a right impression of duty upon the minds of the Lords people The word in the Original signifieth to put a right mind in one Next he presseth the duties of people towards their Ministers which are first to acknowledge them as the word may be rendred here for the naked knowledge of their persons and gifts may be in such as otherwayes contemn them but the knowledge of them here required is an acknowledging them for such as they are by reason of their calling and ought to be accounted See 1 Cor. 16 18. Doct. 1. So great an enemy is Satan to the Ordinance of a publick Ministry 1 Thes. 2. 18. so necessary is it that people do countenance that ordinance and encourage those who are entrusted with it even for their own good Heb. 13. 17. so ignorant unmindful and neglective are they of those duties which they ought to perform for that end 2 Cor. 12. 11. that the servants of Christ should with much seriousness and affectionate insinuation press upon the Lords people all such duties of respect reverence love obedience submission Heb. 13. 17. and gratitude Gal. 6. 6. as they owe unto their Ministers and those who are over them in the Lord So far should they be from a total neglect of pressing any such duties under a pretence of self-denyal or from preposterous modesty for Paul doth here most seriously and affectionately press duties of that kind And we beseech you brethren to know c. 2. The duties of private edification should be so gone about and entertained by private Christians as the office of a publick Ministry be not hereby rendred useless and despicable or the proper duties thereof incroached upon by those who are not called to that function Heb. 5. 4. for therefore he subjoynes this precept which presseth upon people respect to the publick Ministry to that other about mutual edification immediately preceding And we beseech you brethren to know c. 3. The duties which people discharge to their Ministers should flow from their knowledge and inward conviction that the place and station wherein their Ministers are set doth call for such duties at their hands and
in the Church maketh way for an higher It begins at lâ—ssâ—r truths and from those it advanceth further Satan doth so dâ—sign it that he may gain his intent against truth by pâ—â—ce-meale which he cannot attain by whole sale And the Lord himself doth so order it that he may punish begun apostasie by raining snares in his holy justice upon the guilty whereby they cannot but backslide more See v. 11. for he foretelleth that there shall be first a falling away and then the man of sin shall be revealed or discover himself in his own colours and be generally received and so the apostasie should heighten 6. The nature of man now fallen is a very sink of sin and being given over of God and tempted by Satan is ready to fall in any sin yea to many sins though never so gross and abominable and therefore let him that stands take heed lest he fall for the Antichrist is a man of sin a man by nature and yet a sink of all sin a son of perdition an opposer of God and Christ c. 7. As where sin goeth before perdition and destruction do follow after So the more eminent men are in their personal transgressions and the more active in driving on others to sin with them they may expect the more inevitable and dreadful destruction from the Lord as their reward for if Antichrist be a man of sin a notorious sinner himself an author of sin to others first he shall be a son of perdition next 8. Though they who are active in driving others on to sin shall smart most for it as said is yet those who are seduced and drawn over by them shall not escape for as he is the man of sin for his causing others to sin so a son of perdition for bringing spiritual perdition upon them also Ver. 4. Who opposeth and exalteth himself above all that is called God or that is worshipped so that he as God sitteth in the Temple of God shewing himself that he is God The Apostle doth describe the Antichrist thirdly from two of his properties first he opposeth himself or as it is in the original he is a prime opposite or adversary to wit unto Christ for therefore is he called Antichrist 1 Joh. 2. 18. now every heretick is in so far at least an adversary and opposite to Christ but he in a special manner for his opposition was 1. To be most potent as having a fixed orderly Kingdom whereof he is head set up in opposition to Christ 2. More universal as setting himself to undermine every Christian truth almost 3. He was to oppose Christ especially in those truths relating to Christs offices to which he was anointed as the name Christ and Antichrist in the greek imply Only know that what is spoken here of Antichrists opposition to Christ and afterwards of his shewing himself that he is God must not be understood as if he would profess so much in words which the Papists affirm for as followeth immediately he shall sit in the Temple of God and Antichristianism is called a mysterie v. 7. besides he shall be a false Prophet Rev. 16. 13. and have the horns of the Lamb Rev. 13. 11. and consequently a famous hypocrite and dissembler as some of the Papists are forced to confess yea and shall be adored by the world of professed Christians Rev. 12. 13. which is not imaginable if he were a professed enemy to Christ and an avowed Atheist And therefore his opposition to Christ and God here spoken of is real and in deeds but under a mask and pretence of friendship The Antichrists second property is his intolerable pride and arrogance first in relation to men and the chief of men He should exceedingly and above measure exalt himself as the word is rendred 2 Cor. 12. 7. and this above all that is called God I conceive he meaneth not the true God for he is spoken of after but earthly Magistrates who are called Gods Psal. 82. 1. above whom he should exalt himself by usurping power over them to enthrone and dethrone them at pleasure Rev. 17. 12 13. and this not only inferiour Magistrates and Kings over particular Kingdoms but Emperours and mighty Monarchs over many realms expressed here in these words or that which is worshipped The word in the Original doth signifie that which is holden in highest degree of reverence whether religious or civil and with a little variation was an usual stile given to the Roman Emperours which did difference them most from other Magistrates Act. 25. 21 25. Next his arrogance is set forth in relation to the true God which is brought in as an higher step following upon the former and joyntly herewith he gives a fourth branch of his description from the greatness of his power and the place where he shall exercise it First he shall sit the Apostle doth not mean local or corporal sitting but his supream and setled power rule and government set forth oft by sitting Psal. 9. 4. Ezek. 28. 2. Next the place wherein he shall sit or rule is the temple of God not the Temple at Jerusalem as some Papists affirm though others of them are forced to acknowledge the truth for that Temple is ruined many years since Matth. 24. 1 2. the re-edifying whereof ever since when several times attempted as Histories shew hath been signally impeded from Heaven And though it should be built again by Antichrist to be worshipped therein yet it could not be called the Temple of God but rather of the Devil and therefore hereby must be meant the Church of God not so much the material house of stones and timber where the Church doth meet as the Christian Church of visible professours in which the Antichrist shall set himself as head and chief and which he shall tyrannically oppress See the Temple of God taken in this sense 1 Cor. 3. 16. 6. 16. And here as I formerly said the Apostle intermixeth the second branch of the Antichrists arrogance to wit in relation to God whereby 1. He shall manage his rule and government in the Church as God pretending to have no less than divine authority even the same with God and Christ Rev. 13 11 he shall shew himself that he is God not professing so much in words as is already proved but as the Greek word signifieth shewing or attempting to shew by his actions that he is no less to be esteemed of than God while he either attributes unto himself or suffers others to ascribe unto him and discharge towards him such things as belong only to God as divine titles worship and properties Rev. 13. 4. Doct. 1. The spirit of God doth not judge of men so much by what they say as by what they do not by fair pretences but by the reality of their practises and willeth us to judge accordingly for though the Antichrist sit in the Temple of God pretending he doth all things for Christ and at his command yet because
grant he claimed not the title of universal Bishop nor power of both swords and supream authority over general counsels until some centuries of years were past Even as the Antichrist of whom it is here foretold he had not then revealed himself by exercising open tyranny over the Church of Christ And that man of sin be revealed saith he 3. The Pope is a man though not an individual person without succession yet de jure alwayes but one at one and the same time and a continued series and succession of men in one and the same Chair driving forward one and the same design even in that sense wherein I proved in the Exposition that the Antichrist is here called a man in the singular number 4. The Pope is a man of sin first in his own person It is almost incredible what monsters of men for horrible crimes of murder adultery simony sorcery incest sodomy even Popish Historians do relate many of their own Popes to have been 2. In causing others to sin in so far as he not only perswadeth and forceth men to Idolatry and superstition under the name of commanded worship as Jeroboam did but also for money dispenseth in some cases with murder fornication incest and selleth pardons for any sin unto those who have sufficient money wherewith to buy them This is not denyed by themselves even as the Antichrist who is here called the man of sin Fifthly The Pope is the Son of perdition First one who is destinate to destruction himself as the Godless life and monstrous sins of many Popes have declared them to be whatever the Lord may do in mercy to some and those but very few particular Popes whose lives have not been so grosly vicious as the rest if so he have given them repentance for their abominable errours 2. One who destroyeth others both in their souls by damnable doctrines idolatries and superstitions and in their bodies in so far as his cruel persecutions upon men and women for conscience have for length of time multitudes of those who have suffered by him and the cruel manner of his persecuting by exquisite tortures bloody massacres surpassed far all other persecutions that ever were Even as the Antichrist who is here called in those same respects the son of perdition Secondly whatever is affirmed of the Antichrist v. 4. is verified in the Pope For first under pretence and colour of friendship he is an eminent opposite and adversary to Christ as in many other things so chiefly in his threefold office 1. In his Kingly office while he destroyeth his subjects dispenseth with his Laws maketh them of none effect by his traditions enacteth Laws of his own to bind the conscience of equal authority with yea and some of them point-blank opposite unto the laws of Christ as in his forbidding marriage to Church-men discharging the use of the Cup at the Lords Supper 2. In his Priestly office while he maketh himself an high Priest under the new Testament denyeth the fulness of Christs satisfaction and intercession alledging that they must be supplyed by the merits and intercession of the Virgin Mary Saints and Angels and teaching people to give them Religious worship for that end 3. In his prophetical office while he teacheth that the Scriptures are imperfect and as a false Prophet doth teach contrary to what was taught by Christ in the doctrine of merit purgatory indulgences work of supererogation c. so that he opposeth Christ in all his offices and this for a greater length of time with more universal success and more formidable force than ever any heretick did before him even as the Antichrist who is here said to oppose himself Secondly The Pope exalts himself above all Kings and Emperours while he teacheth he hath absolute power to dispose of Kingdoms and Empires to whom he will at least in order to the Churches good and actually hath dethroned Kings and other Magistrates absolving their Subjects from their oath of allegiance doth make the Emperour to hold his stirrup when he is to ride and will have him to count it a favour to have access to kiss his feet yea and sometimes hath trampled upon the Emperours neck being humbly prostrate before him to beg his favour and reconciliation with him all which are avowed and granted Even as the Antichrist of whom it is here said he exalteth himself above all that is called God or is worshipped See the Exposition Thirdly The Pope in managing his rule and government over the Church of God pretendeth to no less than divine authority even the same with God and Christ whose great Vice-gerent and Vicar-general on earth he giveth out himself to be Besides it is expresly affirmed by Popish writers that the Pope sitting in and teaching from his Chair cannot err and his determinations are of equal certainty with the doctrine of Christ himself Even as the Antichrist of whom it is here said that he shall carry himself as God Fourthly The Pope doth sit and exercise an absolute fixed and illimited power of Government over a society of men which once were Gods spiritual Temple and Church and do yet bear that name and are so in effect if we speak of that small remnant which in all ages the Lord made to keep their garments clean from soul-ruining Antichristian errours or if we speak of the whole bulk and body of them not absolutely but as being compared with Turks Jews and Heathens in so far as they still retain some relicts of a Church as the written word Sacraments Ordination c. though miserably corrupted by false glosses a number of Superstitious Idolatrous and Antichristian additions In which respects the Church and See of Rome may be called the Temple and Church of God wherein the Pope doth sit and rule even as it is here foretold of Antichrist that he should sit in the Temple of God Fifthly The Pope attempts to shew that he is in nothing less to be esteemed of than God by taking and suffering to be ascribed unto himself 1. Divine titles as our Lord God the Pope universal Pastor chief High-Priest Head of the Catholick Church 2. Divine worship as Prostration to him Adoration of him upon opinion of some transcendent sanctity in him and that he hath fulness of power to forgive sins bestow Heaven and damn to Hell 3. Divine properties as that he cannot err is the Judge of all men and himself can be judged by no man hath power as Christs Vicar to dispence with all Law can forgive not only sins past but for a lease of years yet to come even as the Antichrist of whom it is here foretold he should shew himself that he is God Thirdly Whatever is affirmed of the Antichrist v. 6 7. is verified also in the Pope for first It was the Popes power the growth whereof in Rome and Christendome was hindred by the Roman Empire and which advanced by little and little towards its full height as the credit
of every Epistle which did serve as a token or certain mark whereby his own Epistles might be distinguished from all others forged and feigned in his name and he hints at the reason why it was such a differing mark to wit because his way of writing was alwayes uniform and hardly could be undiscernably counterfeited by any other which is implyed while he saith So I write Doct. 1. The sending of salutations by word or writ that we may thereby testifie our continuing affection to absent friends is not a matter of common courtesie and good manners only but a duty to be performed for conscience sake as tending to entertain love and good will among Christians for while Paul doth never omit to send his salutation it evidently appeareth he did not look upon it as a matter of complement but of conscience The salutation of Paul 2. Our salutation whether of present or absent friends should express our wishes to God for things spiritual and the choicest mercies to be bestowed on them wherein we ought to be real hearty and affectionate and not formal or acted from the force of custom only for he calleth his farewell-wish v. 18. to which he annexeth an hearty Amen his salutation The salutation of Paul 3. It hath been an ancient slight of Satan and of his instruments to thrust upon the Church so far as in them did lye false and forged writings and give them out for Canonick Scripture thereby to make the truth and authority of all Scripture questionable for to prevent such impostures Paul did write his salutation with his own hand which is the token in every Epistle saith he 4. That God hath sufficiently provided in his Word against the forementioned evil see upon Col. 4. v. 18. which is the token in every Epistle so I write Ver. 18. The grace of our Lord Jesus Christ be with you all Amen Resteth the very thing which he did so write with which he shuts up the Epistle to wit his hearty with that the free and undeserved favour of God in Christ with all the fruits and tokens of it might be conveyed unto them all without exception to which he affixeth his Amen signifying Let it be so and it shall be so in testimony both of his fervent desire and confidence Doct. 1. Whatever be the eminence of a person or persons for their inherent graces and gracious qualifications yet it is only God free-grace and undeserved favour and not their own merit which must be relyed on for closing their accounts or for obtaining any spiritual or temporal mercy at the hands of God for though he commended them highly for their patience faith love and other graces chap. 1. 3 4. yet he closeth all by wishing Gods free grace and favour to them as the fountain-cause of all things they stood in need of or could expect The grace of our Lord Jesus Christ be with you 2. As there is an inexhaustible fountain of free grace in God which can water all without exception of any and will extend it self to as many as he seeth fit Rom. 9. 18. So the more of it we wish unto or is according to our wish bestowed upon others there doth not the less remain behind unto our selves for Paul who wisheth grace and favour to them all had received a very large measure of it himself and knew that how large a measure soever was bestowed upon them there would not be the less for him Therefore doth he thus close The grace c. The Postscript The second Epistle to the Thessalonians was written from Athens The truth of this Postscript is no less suspected than the former and this Epistle judged more probably to have been written also from Corinth where Paul continued a year and an half after he came from Athens Act. 18. 1. with 11. See upon the Postscript of the first Epistle FINIS
an account both how God did countenance his Ministry among them Ver. 9. and of the saving fruits thereof towards them to wit the work of their Conversion and the sincer it 〈…〉 that work evidencing it self in a twofold fruit of their Conversion 1. Their doing service to God Ver. 9. 2. Their hopeful expectation of Christs second coming Ver. 10. Ver. 1. PAul and Silvanus and Timotheus unto the Church of the Thessalonians which is in God the Father and in the Lord Jesus Christ Grace be unto you and peace from God our Father and the Lord Jesus Christ. IN this Verse is the Inscription declaring first who was the immediate Pen-man of the Holy Ghost in writing this Epistle to wit Paul together with the joynt asserters and approvers of the truths contained in it to wit two of his associates in the work of the Ministry while he was at Thessalonica Silvanus the same as it seemeth with Silas Acts 17. 4. and Timotheus an Evangelist 2 Tim. 4. 5. and of great reputation in this Church Chap. 3. 2 6. Secondly to whom the Epistle was directed who are described from their spiritual state they were a Church called from the World and Idols to serve the true and living-God Ver. 9. from the place of their habitation at Thessalonica and their relation to God the Father and to Christ the Son in whom they are said to be because of their worshipping of and union with God in Christ whereby the true Church is distinguished from Heathens and Jews an union I say either external in all visible Church members or internal also in real believers See upon Phil. 1. 1. doct 6. Thirdly The Apostles usual salutation or comprecation whereby he prayeth for Grace and Peace unto them See these words explained upon the former Epistle Besides what hath been observed already upon the inscriptions of the former Epistles Learn 1. It is the duty of Christs Ministers not only to endeavour seriously that a people turn from Idols to God and that a Church of Christ be set up among them but also to take notice how the work of God doth afterwards thrive with them what obstructions are in the way of their progress and how they may be useful for removing these obstructions and promoving the work of Grace among them and to lay out themselves to the utmost accordingly and this whether they be present with them or absent from them for Paul having by the help of Silvanus and Timotheus planted a Church among the Thessalonians did perform the prenamed duties afterwards even when he was absent from them as appears by the inscription of this Epistle Paul unto the Church of the Thessalonians 2. A Minister of Christ is not alwaies or ordinarily to inculcate his own Ministerial dignity and authority upon the people except when it is evident that his so doing may contribute to advance his masters work lest otherwise his hearers judge him a man vain-glorious and arrogant as seeming to be much delighted in reiterating that often which tends to set forth his own praise 2 Cor. 3. 1. For because as it seemeth this Church did not question Paul's Apostolical authority therefore he doth not assert it nor design himself by it as he did to other Churches Paul unto the Church c. 3. The Spirit of the Lord in Christs Ministers makes them of such an humble condescending temper in order to their gaining ground upon the Lords people as they will not stand to stoop somewhat below what they are and to make use of all lawful means and helps which may serve to procure respect unto their message among the people even of such as are below themselves and whereof they have no need except in order to that end For though Paul's Apostolick authority was sufficient in it self to commend the following truths unto the Church of God Gal. 5. 2. yet because his two Associates had great weight among the Thessalonians he doth join them to himself though far inferiour to himself that by all means he might procure the more respect unto his doctrine Paul and Silvanus and Timotheus unto the Church 4. It is but small advantage unto a people or society that they bear the name of a Church except they have the marks and characters of a true Church whereof this is one that they worship the unity of the God-head in plurality of persons and acknowledge Jesus Christ the second person in his mediatory office and that by our union with him we come to be one with the Father For all this is implyed while they are said to be in God the Father and in the Lord Jesus Christ whereby he doth distinguish them from all false Churches whether of Pagans who are not in God but in Idols or of Jews who worship not a Trinity nor God in Christ Which is in God the Father and in the Lord Jesus Christ. 5. Even these who have obtained grace and favour from God have yet need of more grace for preserving them in that state of Grace wherein they are Rom. 14. 4. for encreasing the sense and manifestation of it Psal. 51. 8 12. for pardoning and subduing these evils which otherwise might provoke the Lord to withdraw it 1 Joh. 2. 1. and for enabling them to grow in the graces of his Spirit that they may in some measure walk suitable to his grace and favour Joh. 15. 2. 8. For Paul wisheth for grace even to these Thessalonians a great part of whom were in a state of grace and favour already Grace be unt you 6. The Lords Ministers in the entrance of their labours towards a people would endeavour to have their own hearts really affected with enlarged desires after the peoples good both spiritual and temporal that all their pains taken among them flowing from this fountain and not from base carnal and selfish motives 1 Pet. 5. 2. may be the more acceptable to God 1 Pet. 5. 4. pleasant and easie to themselves as flowing from an inward principle 2 Cor. 12. 15. more blessed of God for gaining ground upon the people Chap. 2. ver 7 8 with 13. and the more heartily entertained and accepted of by them especially when these inlarged desires of Ministers towards their good are made known unto them Gal. 4. 13 14 15. For therefore doth our Apostle not only labour to get his heart so affected but ordinarily in the entry of his Epistles maketh so much known unto those to whom he writes Grace be unto you and Peace c. Ver. 2. We give thanks to God alwaies for you all making mention of you in our prayers The Apostles scope being to excite those Thessalonians unto constancy in the Faith and Doctrine of the Gospel he doth for this end make known the good esteem which he and his associates had of them in so far as they did alwaies that is in all their immediate addresses to God make conscience 1. Of thanksgiving to God for them all to wit because of the
shall be fully established in holiness and our consciences throughly pacified shall be at the coming of our Lord Jesus Christ with all his Saints CHAP. IV. THE Apostle being in the second principal part of this Epistle until v. 23. of chap. 5. to press upon them the practice of an holy life he doth in the first part of this Chapter propone several exhortations to that purpose The first is to the study of holiness and sanctification in general v. 1. inforced 1. From his manifold injunctions of this kind he had given them already v. 2. 2. It was the will of God that they should so walk v. 3. Next the following exhortations do press their exercise of some particular vertues and branches of that sanctification presently mentioned As 1. the exercise of chastity v. 4. and abstinence from all uncleanness contrary to it v. 3 5. 2. The exercise of Justice and equity in abstinence from all sort of oppression And both these are inforced because 1. Otherwise God would plague them v. 6. Next from the end of their calling to wit their sanctification v. 7. Thirdly their disobedience would be a despising of God v. 8. The third exhortation is to the exercise of brotherly love which he presseth indirectly from their progress herein already v. 9 10. And 4. he exhorts to quietness of spirit opposite to Idleness and curiosity v. 11. Because 1. of publick honesty 2. Of private utility v. 12. In the second part of the Chapter he propones several considerations to allay immoderate grief for the death of friends As 1. their death is but a sleep v. 13. 2. They shall undoubtedly arise v. 14. 3. They shall be in no worse case at Christs second coming than the Godly who shall be then found alive v. 15. yea they shall have the advantage of them as being to be first raised and before those others shall be changed v. 16. 4. After their resurrection the Godly of both sorts shall meet together and both of them with Christ. 5. They shall never part again v. 17. And so he concludes by pointing at the use which they were to make of all those considerations v. 18. Ver. 1. FVrthermore then we beseech you brethren and exhort you by the Lord Jesus that as ye have received of us how ye ought to walk and to please God so ye would abound more and more He doth here and to v. 3. propone and urge a general exhortation which is a comprehensive summ of all the rest which he is to press upon them afterward And having made a transition from the preceding doctrine by the word furthermore implying as the original beareth there did somewhat yet remain necessary to be added he doth in the name and authority of the Lord Jesus and for his sake exhort them and that both lovingly as the word rendred beseech implyeth and seriously as his using two words to the same purpose doth import And the thing unto which he exhorts them is that according to the doctrine and injunctions they had formerly received of him while he was with them pointing out both the necessity and manner of such a walk and conversation as might be acceptable unto and please the Lord so they would abound more and more that is supposing they had already entred this walk as is expresly affirmed chap. 1. v. 3. he would have them now to make continual progress and in a manner to outstrip themselves by their future diligence Besides what I have observed already upon the cohesion of the doctrinal and practical part of the Epistle to the Ephesians chap. 4. v. 1. doct 1 2. which is applicable here Learn 1. The endeavours of others by prayer or otherwayes to have us doing well should not hinder but rather further our own diligence and pains and particularly our own prayers or the prayers of others to God on our behalf should be seconded by diligent use of means on our part for attaining the good thing prayed for otherwise we tempt the Lord by our prayers as the sluggard Prov. 21 25. and make the prayers of others wholly ineffectual as to the bringing about of any good unto us Psal. 35. 13. for Paul having prayed fervently that the Lord would make them abound in grace chap. 3. 12. he doth here press upon themselves to abound more and more and because he prayed for it therefore he would have them to endeavour it as appears by the illative particle then or therefore furthermore then 2. When a Miâ—ister hath with greatest clearness and fulness explicated and laid open the doctrinal part of Christian Religion and the several articles of faith he hath not yet absolved his task until he press upon peoples consciences the practice of piety and of the several duties of an holy life And whatever a man be for knowledge yet there is one thing and the main thing lacking so long as he knows not or cares not how to bring his knowledge into practice his knowledge in that case is to no purpose as not having attained the end for which it is given Act. 2. 11 12. for Paul having already instructed them in the doctrinal part of Religion and exhorted them to constancy in it he looks upon somewhat yet wanting and necessary to be added even the following directions to lead an holy life furthermore then or as to that which yet rests we beseech you 3. A Minister especially in pressing the practice of holy duties upon the people of his charge should labour to be both affectionate and serious so that neither his affection and respect unto them may marr his vehemency and fervor in pressing home the point upon their conscience nor yet his zeal and fervour make him omit any thing whereby sanctified prudence might teach him to evidence his affection to them and respect of them lest otherwise by exasperating their corruption he drive them further from their duty instead of bringing them nearer to it for Paul while he presseth duty doth not command imperiously but intreats them meekly and affectionately as the word rendered beseech implyeth and yet most seriously and fervently he both beseecheth and exhorteth 4. A Ministers meekness and lenity ought to be seasoned with some mixture of authority and due severity lest otherwise his meekness be despised and his Ministry want an edge for as Paul beseecheth them in lenity so he obtests them by the Lord Jesus that is in his name and authority and for his sake 5. Though good works and an holy walk be not necessary antecedents of Justification Rom. 4. 5. yet they are of necessity required in the person now justified to wit for making his calling and election sure 2 Pet. 1. 10. for making evident the reality of his faith and interest in Christ Jam. 2. 18. for glorifying God Joh. 15. 8. for gaining of others Matth. 5. 16. for attaining the actual possession of life eternal as the way to it Heb. 12. 14. though not as a price to merit
or buy it Rom. 6. 23. for the word in the original rendered how ye ought to walk doth signifie how ye must of necessity walk 6. That a man may walk as a Christian and so as to please the Lord he must take the revealed will of God delivered by his Prophets and Apostles and committed by them to sacred writ for his guide both in the matter and manner of his walk for Paul teacheth so much while he saith that as ye have received of us how ye ought to walk and to please God so ye should abound now what they had received of him to this purpose by his Preaching he doth here commit the summ of it to writing 7. Whatever be a mans walk and conversation for matter or otherwise for manner yet he walks not as a Christian nor so as he can have any real or solid comfort in his walk except he sincerely endeavour to please the Lord by doing what he doth as service to him Eph. 6. 6 7. for Paul makes their endeavour to please God a ne-necessary ingredient in a Christian walk while he saith how ye ought to walk and to please God 8. There is not a rest or stand allowed of God to any in the way of grace but when much is attained we ought still forgetting those things which are behind Phil. 3. 13. enlarge our desires and bend our endeavour after more and yet after more seeing there is still more to be had Phil. 3. 13. and the Lord alloweth our desires after grace to be insatiable and boundless Joh. 16. 23 24. though as to our other enjoyments he would have them bounded by his allowance Heb. 13. 5. for Paul supposing they had already grace and a great measure of it doth nevertheless exhort them to abound more and more Ver. 2. For ye know what commandments we gave you by the Lord Jesus Here is a reason to inforce the exhortation 1. The thing required by him now was nothing else but what he had enjoyned them formerly 2. Those directions he gave them were not his own but the Lord Christs in whose name and authority he as Christs Lyon-herauld had proclaimed them for the Greek word signifieth such a commandment as is published by one in the name and authority of another and so much also is expressed while he saith by the Lord Jesus or in his name Lastly they did know and were sufficiently convinced both that he had given those commandments and that they were not his but Christs Doct. 1. As Ministers ought not to forbear the frequent repetition of one and the same truths until they obtain from people their due acceptance though still with some delectable variety in some circumstances of their delivery lest otherwise they become loathed of the hearers So the more that a duty is inculcate we are the more obliged to take notice of it and will have the more of guilt if we neglect and slight it for Paul presseth obedience to the former exhortation from this that he had frequently pressed it before as well as now for ye know what commandments we gave you 2. As the Lords Ministers ought to deliver nothing for a rule of faith or manners unto their hearers but what they have a warrant for from Christ for they are but Ministers of Christ and publishers of his will to his people and not Lords of their faith 2 Cor. 1. 24. So the Lords people should receive nothing of their hand but that for which they can produce such a warrant for the injunctions which Paul gave them and they were to receive from him were only such the commandments which he gave them by the Lord Jesus 3. The more we know our duty and are convinced of a tye laid on by God himself to walk in it the greater should be our care to make conscience of it otherwise our knowledge will be our condemnation Joh. 3. 19. and we see sin without all cloak or excuse Joh. 15. 22. for the strength of this present argument lyeth in their knowledge for ye know what commandments we gave you by the Lord Jesus Ver. 3. For this is the will of God even your sanctification that ye should abstain from fornication In this verse he doth first declare what that is wherein he did exhort them to abound v. 1. to wit sanctification which being taken as it is our duty is a serious and constant endeavour after a full and through conformity of the whole man both outward and inward Jam. 4. 8. to what the Lord requireth in his word And he addeth also a new argument to enforce the exhortation so explained to wit It is Gods will or the thing which he requireth as well-pleasing unto him Next being to press upon them some particular branches of sanctification he begins with chastity In pressing whereof he first exhorts them to abstain from the contrary vice to wit fornication which is to be taken here generally as extended to all filthiness and uncleanness contrary to chastity and thus it comprehends adultery Matth. 5. 32. yea and incest 1 Cor. 5. 1. Doct. 1. This may sufficiently commend a duty and set us upon the practice of it that it is willed and commanded of God what ever otherwise be the reluctancy and vain debatings of flesh and blood against it Gal. 1. 16. It holdeth good in his commands alone they are not to be disputed but obeyed and his will to be simply followed without further enquiry in the grounds and reasons of it except where those are held forth unto us by the Lord himself for he holds out the Lords will as a sufficient reason to press the present exhortation for this is the will of God saith he 2. The duties of sanctification are no less willed and enjoyned by God to believers than the exercise of faith it self faith in Christ doth not loose the tye of the command and will of God binding us to duty for writing to believers he saith This is the will of God even your sanctification 3. A Ministers wisdom should lead him in pressing holiness not to rest upon generals but to condescend upon such particulars of sin and duty by disswading from the one and inciting to the other the omission or commission whereof is most common among the people of his charge for so doth Paul having pressed sanctification in the general he descends unto some particular duties and such doubtless as the present condition of that people did give him the occasion to pitch upon beyond others That ye abstain from fornication saith he 4. As sanctification includeth not only the practice of duty but also the mortification of and abstinence from sin so there are no sins that an holy heart will scare more at and strive to mortifie than those to which his fleshly appetite would enslave him such sins being not only insnaring when given way to Eccles. 7. 26. because most delightsome but also most inconsistent with at least most destructive of the work of
for if we believe c. 2. Concerning Christs death and resurrection see upon Gal. 1. 1. doct 7. Jesus dyed and rose again 3. Though thus saith the Lord and divine revelation be a ground sufficient in it self whereupon to build our faith Psal. 60. 6. yet such is our unwillingness to believe especially when the thing spoken hath no ground in reason Gen. 18. 12. and so great is Gods condescendence to help and supply our weakness Joh. 20. 27. that he alloweth us to make use of any other lawful mean whereby we may strengthen our faith and as it were reason our selves up to a belief of that which the Lord saith for so the Apostle doth teach us to take help from Christs death and resurrection to strengthen us in the faith of our own resurrection for if we believe saith he that Jesus dyed and rose again even so c. 4. Among other things helpful to bring us to the solid and fixed belief of revealed truths this is one to single out some truths which are more easily believed than others as having besides the authority of God interposing for the truth of them some further confirmation from humane testimony or their powerful effects upon our own hearts or the hearts of others that so being once fixed and setled in the faith of those we may be thereby in some measure helped to give credit unto all such other truths as have dependence upon them for Paul to bring them to the faith of their own resurrection would have them improving the faith they had of Christs death and resurrection which was confirmed by so many witnesses Luke 1. 1 2. and accompanied with wonderful effects upon the hearts of many If we believe that Jesus dyed and rose again even so c. 5. As those and those only shall attain to the blessed resurrection of the just unto life who continue in the faith whereby they are ingrafted in Christ to their last breath Heb. 3. 14. So the union betwixt Christ and believers once made by faith is so sure and firm that death it self cannot dissolve it yea not only their souls but also their bodies being separate from their souls and in a manner from it self when dissolved in the grave to ashes do yet remain united to Christ For those whom God shall raise to a glorious life are designed to be such as sleep in Jesus and living dying and dead are still in him yea and their bodies which only do properly sleep are also in him Even so also them which sleep in Jesus will God bring with him 6. The great prop for our faith to rest upon as to the truth of the resurrection is the power of God whereby he is able to do what he will Psal. 135. 6. and to make us of new out of our own ashes as once at the first he made all things of nothing Heb. 11. 3. for he leads them to Gods power for grounding of their confidence while he saith Them will God bring with him 7. Through vertue of that union betwixt believers and Christ it cometh to pass that whatever hath befallen Christ as he is the head of believers shall in Gods due time be verified in believers themselves that due proportion and distance being always kept which is betwixt head and members for he inferreth that we shall be raised because he arose because of our union with him them will God bring with him Ver. 15. For this we say unto you by the word of the Lord that we which are alive and remain unto the coming of the Lord shall not prevent them which are aâ—leep Followeth a third head of the forementioned doctrine expressing the order wherein the dead shall arise which serveth also for a third ground of consolation against immoderate sorrow And first in this verse that he may conciliate authority to the following doctrine which transcends the reach of humane reason to know and understand without special revelation he doth after the manner of the Prophets Zech. 4. 6. premit a preface asserting that what he was to say was by or in the word of the Lord that is in his name and by vertue of express commission from him 2. He sets down the order wherein the dead were to rise first negatively to this purpose They which shall be then alive and remain on earth until Christs second coming as a small remnant of all that numerous company of believers who had formerly lived but ere then will be removed by death that small remnant I say shall not prevent or have the start of those who are asleep or dead to wit neither as to their meeting with Christ in the air nor their actual possession of glory spoken of v. 17. and Paul puts himself among those who shall be then alive while he speaketh in the first person we not as if he had been to continue until then but because he divides all believers at Christs coming in two ranks the living and the dead he doth as it were for an example of the purpose in hand place himself among the living as he then was when he wrote or that he may thereby teach believers in all times to make ready for that day as if it were to come in their own time because the peremptory time when it shall come is uncertain Matth. 24. 42. Doct. 1. So violent is the current of impetuous affections when once given way to Psal. 77. 3. so hardly are we convinced of the evil that is in the excess of any thing in it self lawful and in particular in the excess of immoderate grief Joh. 4. 4 9. that a word in the by will not allay it there must be word upon word and reason upon reason to demonstrate not only the sinfulness of it but also that there is no reason for it for Paul having given two reasons already to allay their immoderate sorrow he doth here give a third taken from the order wherein the dead shall rise for this we say unto you c. 2. As Ministers should bring forth nothing for truth but that to which they may premit Thus saith the Lord So whatever truths they deliver though never so far above the reach of natures light if once it be made known that the mouth of the Lord hath spoken them we ought without further enquiry to stop our ears unto all that carnal or corrupt reason can suggest against the truth of them for being to deliver some mysterious truths above the reach of natural understanding he premitteth this that they had divine authority for them and therefore should have credit for this we say unto you by the word of the Lord saith he 3. The Lord Christ shall never want a Church of believers upon earth which in despight of Satans malice to the contrary shall still have a being either more conspicuously Isa. 2. 2. or more hidly Rev. 12. 6. in some one place or other until Christs second coming for Paul sheweth there will be
he doth really and in deeds oppose Christ therefore he is called an opposite to him who opposeth himself 2. An opposiâ—e and adversary to God and Christ doth seldom prove a faithful friend to man whosoever doth once break his trust to the former he will not spare to trample upon the latter if it may conduce for his interest and doth not exceed the reach of his power for upon the Antichrist his opposing himself to God and Christ doth follow his arrogance to man in exalting himself above the supream Civil Magistrate even all that is called God or is worshipped See the exposition 3. A spirit of pride and arrogance is insatiable and indefatigable and extreamly daring It must be all and above all otherwise it is nothing and where it is attended with success it attempteth things almost impossible and remaineth indesatigable until the height aspired at be once attained for Antichrist in his arrogancy though he be but a false Prophet Rev. 16. 13. aspireth above Kings yea Emperours and ceaseth not until he work himself up above them all he exalts himself above all that is called God or is worshipped 4. One degree of sin doth so much make way for a further that those things which at the first men do stick at will through the continued custome of some lesser degrees of those same evils be easily swallowed at last and without reluctance for Antichrists arrogance against man maketh way for his arrogance against God and hardneth him in it as the Apostle insinuates while he saith so that he as God sitteth making this his pride against God follow upon the former 5. The Antichrist is not to be sought without the visible Church neither among the Turks as some do imagine nor yet among the Jews as the Papists do dream that Antichrist shall be one individual person without succession by Nation a Jew of the Tribe of Dan born of an Whore in Babylon a profest enemy to the very name of Christian Religion shall draw the Jews after him build the Temple at Jerusalem cause himself to be worshipped therein as the true and living God and yet be a secret worshipper of the Devil that he shall bring all Kingdoms under him Reign precisely three years and an half kill Enoch and Elias the fore-runners of Christ and at last himself be killed by Christ or an Angel forty five dayes before the day of Judgement which fable as it is maintained by them to defend their Pope from being Antichrist so it appeareth abundantly to be but a fabulous invention by the whole current of this Prophesie and especially by that which is here affirmed He shall sit in the Temple of God and therefore is to be found not without but within the visible Church even a Bishop claiming universal authority over the whole Church accompanied with an army of Priests as one of their own Popes did maintain a little before the Antichrist did come to his height He shall sit saith Paul in the Temple of God See the Exposition Ver. 5. Remember ye not that when I was yet with you I told you these things The Apostle closeth the former description by giving them a gentle and indirect reproof for their oblivion and ignorance of the truths presently delivered as that which had unsettled them in the present truth concerning the time of Christs second coming and hereby addeth a weight to what he had now written about the Antichrist while he sheweth that it was not a doctrine newly invented but that he had formerly told them fully of it and instructed them in all its particular branches while he was with them at Thessalonica Act. 17. 1 2. and therefore they ought to have remembred it Doct. 1. As the Church enjoyeth now and then some peaceable times wherein the Gospel hath free passage without any considerable check or restraint either from errour or persecution So it is the duty both of Pastors and people to improve so rich a mercy to the best advantage and especially then the Lords servants should give frequent warnings of future evils that the people of God may fore-arm themselves against an approaching storm for while the Church at Thessalonica enjoyed some little respite from trouble Paul doth stir his time among them and gives them warning that the Churches tryals under Antichrist was coming When I was yet with you I told you these things 2. As it is a blame-worthy fault too frequently incident unto the Lords people to forget what necessary truths have been taught unto them by their faithful Pastors and especially those which tend to make them shake off security and ease and prepare for eminent tryals So forgetfulness of this kind doth encourage Satan to sow among them tares of errour which otherwise he would have but little heart to venture on as despairing his pains should meet with the desired success for Paul insinuates they had forgot and reproves them indirectly for it as that which had encouraged Satan to brangle them about the time of Christs coming which they could not have imagined to come in the present age if they had but remembred what he had taught them about the Antichrist Remember ye not saith he I told you these things Ver. 6. And now ye know what withholdeth that he might be revealed in his time Because the Apostle had shewn v. 3. that the Antichrist must be revealed antecedently to Christs second coming he doth now in the third branch of this prophesie speak something of the time when he should be revealed and of the lets and impediments which for the time did hinder his discovery And first he sheweth he was not yet revealed and therefore they were not to expect the day of Christs second coming so soon as they did while he mentions something which did then withhold or stay and hinder his revealing and publick appearing in the height of his power for a season the Lords overruling providence so ordering that he might be revealed not before but in his time that is the time prefixed by God for that thing Now by this stop and obstacle in the way of Antichrists rising greatness must be meant some man person or persons as appears from v. 7. where he is spoken of as such only he who now letteth and the general current of Interpreters both Popish and Protestant and many ancient Fathers also do agree that hereby is understood the supream authority and respect of the ancient Emperours in the Roman Empire who by their eminent temporal power did hinder the arising of Antichrists spiritual power over the Christian world and upon whose ruines the Antichrist was to arise and to possess their Throne and seat in the City scituate upon seven hills Rev. 17. 9. even Rome that great City which did then Reign over the Kings of the Earth Rev. 17. 18. and though the Apostle had expressed so much to them while he was with them for therefore he saith they knew what did withhold yet he doth not
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
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
unto all who heard them for he sheweth that even in that time when the Apostles were Preachers all men had not faith and this must be understood of men in the visible Church for they knew sufficiently that all others who were without the Church had it not 5. As the grace of saving faith doth powerfully restrain a mans turbulent sensual and irrational affections So any other restraint where this is wanting will prove but weak to keep them at under if a suitable tentation be once presented for he makes their want of faith the cause of their unreasonable turbulent and wicked carriage for all men have not faith saith he 6. As the grace of faith is not bestowed by God upon all who hear the Gospel but upon some only even the elect Act. 13. 48. so it is a speaking evidence that such have no faith who prove shameless absurd and turbulent in their opposition to faithful Ministers and to the work of God in their hands for he maketh their opposition flow from their want of faith for all men have not faith saith he Ver. 3. But the Lord is faithful who shall stablish you and keep you from evil The Apostle doth here encourage them against their fear of falling from truth which he foresaw would readily arise from what he presently spoke of the many open and secret enemies to truth and to the sincere Preachers and professors thereof as appeareth from the adversative particle But and he encourageth them by assuring them that God would first stablish or confirm them in good so as they should not totally nor finally fall from it 1 Joh. 3. 9. 2. Most carefully keep them as a prison is kept as the word implyeth from evil that is from Satan that evil one together with all his evil and mischievous devices even every evil work 2 Tim. 4. 18. to wit so as sin should not have dominion over them Rom. 6. 14. The truâ—h of all which is confirmed from this that God is faithful one who may be trusted and will perform whatever he hath promised where he supponeth that God hath promised never to leave them who have once sincerely closed with him according to Joh. 10. 28. and therefore his faithfulness must be engaged to establish and keep them Doct. 1. As the truly Godly upon the apprehension of any pinching hazard are of all men aptest to be discouraged with thoughts of their own weakness 1 Sam. 27. 1. So it is the duty of every faithful Minister carefully to foresee what may prove discouraging to any such and tenderly guard against it yea such should be his tenderness in this that their hazard should make him in a manner forget his own for though the rage of enemies was mainly bent against Pauls own person yet he is more taken up how to guard against the discouragement of the Lords people which he foresaw would arise from it than to provide for his own safety But the Lord is faithful saith he wâ—o will stablish you 2. Then doth a Minister wisely guard and underprop the Lords people against discouragements arising from their own apprehended weakness when he doth not labour to possess them with the contrary thoughts of their own strength which indeed is none 2 Cor. 3. 5. but rather confirming whatever thoughts they have of that kind he doth fasten them upon the power and faithfulness of God for their support for so doth Paul here But the Lord is faithful saith he who will stablish you 3. That Gods fidelity is impledged for the performance of his promises See upon 1 Thes. 5. v. 24. doct 5. for God is faithful 4. The final perseverance of believers in good and their preservation from evil in the extent mentioned in the exposition is absolutely promised and most undoubtedly shall be performed for the impledging of Gods faithfulness for it implyeth that it is a thing promised But God is faithful who shall stablish you c. 5. The infallible perseverance of the Saints in good and their preservation from evil doth not flow from the nature of grace in it self which is but a created quality and may be crushed if there were not some external help to underprop it Rev. 3. 2. nor yet from any fixedness of their own resolutions which are in themselves but changeable Jer. 20. 9. but from the power of God who standeth engaged to bear them through against all opposition in the contrary But God is faithful saith he who will stablish you Ver. 4. And we have confidence in the Lord touching you that ye both do and will do the things which we command you Here is his second exhortation wherein he doth most effectually though indirectly incite them to obey the doctrine delivered by him in general as the rule of their life and conversation while he professeth his charitable confidence ground upon the Lord and his grace of their present and future obedience to what he had commanded them in the name and authority of Jesus Christ as the word in the orignal doth imply See upon 1 Thes. 4. v. 2. Understand him here to speak 1. Of the present obedience of the most part as to the main of his injunctions though in some things they were defective as appeareth from v. 6 c. and 2. Of the fewer though better part as to all his injunctions in general And 3. Of them all as to their future obedience whereof he was charitably confident though for the present as said is they were in some things blame-worthy Doct. 1. It is the duty of Ministers towards the Lords people of their charge and of all Christians mutually towards one another charitably to believe and hope the best of their inward good condition and perseverance in it where there are any probable though not infallible evidence for charity thinks no evil 1 Cor. 13 5. Thus Paul had confidence that they both did and would do c. 2. We ought to ground our charitable confidence of peoples perseverance in well-doing not in themselves whatever be their present goodness for all men are weak Mat. 26. 41. and lyars Rom. 3. 4. but in the Lord who alone can powerfully encline their hearts to good and preserve them in it for Paul had confidence not in them but in the Lord concerning them 3. It is a singular piece of ministerial prudence for a Minister in some cases and when he hath to do with some people especially those in whom he seeth any appearance of good yet an aptness not to be discouraged with the bad thoughts which discerning gracious men may have concerning them to point out to such their duty and to incite them to it rather by shewing his charitable thoughts of their present and future obedience than by a rigid pressing of their duty on them joined with an upbraiding of them for some present neglects and his professed diffidence of their amendment in time coming for Paul incites them to obedience by professing the confidence he
had of them And we have confidence that ye both do and will do 4. It is the duty of people to improve what place they have in the charity of faithful Ministers or discerning Christians as a spur to incite them to further diligence and to walk answerable to that esteem which others have of them and not to rest upon it as if having it they had enough for Paul doth express his charitable confidence of them that they may be thereby incited to their duty We have confidence that ye both do and will do 5. As the life of a Christian is more in practice and in doing than in profession and word-speaking So the rule of their practice is not the example of others Exod. 23. 2. nor yet the dictates of their mother-wit or natural reason Rom. 1. 21 22. and much less the sway and inclination of their corrupt affections Isa. 57. 17. but the word of God and those injunctions of his sent Ministers which they as his Lyon-heraulds do press upon them from him for he expresseth the Christian mans exercise by doing what he commanded them in the name and authority of Jesus Christ. Ye both do and will do the things which we command you saith he 6. The practice and obedience of Christians according to the forementioned rule must be both universal extending it self to all that is commanded and constant so as not only they begin well but also continue unto their Journeys end for so was their obedience We are confident ye both do and will do the things which we command Ver. 5. And the Lord direct your hearts into the love of God and into the patient waiting for Christ. Followeth his third exhortation whereby while he prayeth the Lord to direct their hearts or make them straight he doth also indirectly incite them to the exercise of two graces which are chief parts of and have special influence upon the obedience formerly pressed First the love of God understand that whereby we love God under which is contained love to our Neighbour as a stream flowing from that fountain Matth. 22. 37 39. Although the sense and feeling of Gods love to us spoken of Rom. 5. 5. needeth not to be excluded Secondly Patient waiting for Christ or as the word is in the original patience of Christ. It implyeth patience with expectation even such a patient enduring of hardships in the way of our duty for Christs sake as is joined with and floweth from a well-grounded expectation of good things to be received from Christ especially at his second coming Doct. 1. As the hearts of men are in the hand of the Lord who alone can powerfully encline direct and turn them where-ever he will Prov. 21. 1. So it concerneth us highly to see to the heart that it be rightly inclined seeing wheresoever it goeth it doth powerfully draw the whole man with it for Paul doth pray the Lord to direct their hearts 2. That Christians do continue constant in the course of begun obedience there is of necessity required a continual supply of influence from God together with some fervour of love to him and patient expectation of good things to be received from him which may serve as cords to draw us forward in the way of duty against all tentations and discouragements which will be otherwise prevalent to retard and draw us backward 2 Cor. 5. 14. Psal. 27. 13. for as a mean of their continuing to do what he commanded them he prayeth the Lord to direct their hearts into the love of God and patient waiting for Christ. 3. As the heart of man is by nature crooked and perverse So it is in a special manner averse from the love of God whom though he be the chief good yet every man by nature doth hate though not as he is Creator and preserver of the world yet as he is a just Judge armed with vengeance against evil doers yea and there are dregs of this averseness even in the truly Godly who have a law in their members rebelling against the Law of God written in their mind and renewed part Rom. 7. 23. for this crookedness and averseness from love to God is implyed while he prayeth the Lord to direct or make straight their hearts into the love of God 4. The hearts of men by nature are also averse from undergoing a suffering lot for Christ and from taking that comfort under the cross which ariseth from the hope of a promised out-gate and reward as being unwilling to give any further trust to the precious promises than they see of present performance 2 Pet. 3. 4. yea and there are dregs of this averseness also in the truly regenerate though not allowed of by themselves Psal. 42. 9. as appeareth from their desire to shift a cleanly cross Matth. 16. 22. and therefore small courage oft-times under it Heb. 12. 13. or hopes of an out-gate from it 1 Sam. 27. 1 for averseness is also implyed while he prayeth the Lord to direct their hearts into the patient waiting for Christ. 5. How averse soever the hearts of men in nature or of men renewed are from the exercise of those or other graces yet there is omnipotency in God to make them straight when he will and to encline them powerfully to love where they hate to take up a cross for Christ contentedly and to hope for what they see not confidently for while the Apostle prayeth that the Lord would direct them to love and patience he doth suppone that God hath power so to direct them 6. The graces of love to God of patience under a suffering lot and of well-grounded hope do well together in so far as where love to God is rooted in the heart together with a firm expectation of all those good things contained in the promise to be received from him there can be nothing too hard to be undergone and suffered for him Rom. 8. 35. 2 Cor. 4. 16. with 5. for Paul doth pray for all those jointly even the love of God and patient waiting for Christ see the Exposition Ver. 6. Now we command you brethren in the name of our Lord Jesus Christ that ye withdraw your selves from every brother that walketh disorderly and not after the tradition which he received of us Here beginneth his fourth exhortation upon which he insisteth most and dealeth more peremptorily in it than in any of the former as that which is his great work in the first part of this Chapter and to which all the rest have been preparatory insinuations And first being to handle this purpose more generally to v. 11. he straitly commands them in the name and authority of Jesus Christ to withdraw from or have no familiar intimate fellowship with any brother or Christian in external profession who walketh disorderly or that as a disorderly souldier from which the word in the original is borrowed did any wayes transgress the order bounds and limits of his particular calling and station assigned him by
ground in reason to forecast and suppone that their pains and diligence will not be blessed unto all but that some the more they are laboured with will prove the more obdured and perverse The Lord so overruling hereby to teach his servants that the utmost of their endeavours can prevail nothing without his blessing 1 Cor. 3. 6 7. and that the glory of their gaining ground upon any should be ascribed to God and not to themselves 1 Cor. 15. 20. for even Paul after his long patience and unwearied diligence supponeth so much and if any man saith he obey not our word by this Epistle 2. It is the will and command of Christ the King and head of his Church that his publick Ministers and Church-guides Joh. 20. 23. being convened together 1 Cor. 5. 4. do put a mark and brand of infamy upon those who with an high hand do persevere in their wickedness after fore-going admonitions stubbornly despised or carelesly neglected while in the name of our Lord Jesus Christ 1 Cor. 5. 4. they excommunicate cut off and cast out all such from the society of the Church that the leaven of their sin spread not further to infect others 1 Cor. 5. 6 7. and that the sin of some few tolerated and connived at by the Church be not a matter of reproach and disgrace to the whole 1 Cor. 5. 1 2. that others may be deterred from the like obstinacy by the severity of the censure 1 Tim. 5. 20. and that the party against whom the sentence is pronounced may by the Lords blessing upon that mean be brought to repentance for Paul bids note the contumacious man with the ignominious brand of excommunication that he may be ashamed or brought to repentance by that mean 3. Even those sins which are not in their own nature most heinous when contumacy against foregoing admonitions is joyned with them do make the person guilty lyable to this severe censure in so far as they argue desperate obstinacy and contempt of that authority wherewith Christ hath invested his courts and servants for Paul will have even the sin of living idly being joyned with contumacy to be censured thus And if any man obey not our word by this Epistle note that man 4. The credit of a whole Church the salvation of a mans soul his gaining to God by repentance are much to be preferred to the reputation and credit of any particular person so that the latter ought not to be spared if there be not another probable mean for the preservation of or attaining to the former for saith Paul if any man obey not our word note him to wit with a mark of infamy that he may be ashamed 5. Church-censures even the highest are to be dispensed impartially so that where the sins deserving censure are the same and the probability of attaining the ends for which the censure is inflicted the same the same censure is to be inflicted upon all without respect of persons for he saith if any man without exception obey not note that man 6. Exhortations in Scripture must be restricted according to the nature of the subject in hand so that when the Scripture it self at least in that place doth not expresly design those to whom the exhortation is directed we must not think it is alwayes directed indefinitely to all if so the duty exhorted unto doth according to other Scriptures belong only to some for the two directions of the text note that man and keep not company with him are not given to one and the same persons for all must abstain even women from the fellowship of the party excommunicate Matth. 18. 17. but the inflicting of the censure expressed by noting belongs not to all certainly not to women 1 Tim. 2. 12. nor yet to any but the Church-guides according to Heb. 13. 17. doct 6. So many wayes advantagious is familiar conversing with the Lords people Prov. 10. 21. and 13. 20. that it is no small punishment for any man to be debarred from it and therefore it cannot be but exceeding sinful for any to â—â—un it willingly or not to improve it for his advantage when he doth enjoy it for Paul enjoyneth Christians to have no company with the censured party as a sore and bitter ingredient in his punishment 7. As nothing hardeneth a sinner more in wickedness than that notwithstanding of it he loseth nothing of his esteem among good men for any thing he can discern from their countenance and carriage So there is nothing which proveth by the Lords blessing a more effectual mean to make the sinner ashamed of his sin and because of shame to turn from it than when he seeth himself discountenanced and his company shunned as a very plague by all because of it for Paul enjoyns them to have no company with him for this very end that he may be ashamed and so as to turn from it to God Ver. 15. Yet count him not as an enemy but admonish him as a brother The third thing which he prescribeth unto those who walked orderly is moderation in the execution of the forementioned censure propounded 1. Negatively that they should not count him as an enemy that is so as to forsake him wholly as men do their enemies without any further care of reclaiming him but next positively it was their duty to admonish him that is mind him of his duty and hazard to wit if so there might be any hopes to regain him Matth. 7. 6. and to admonish him as a sickly brother under cure to wit so as he might understand he was not wholly cast out of their heart hopes and affection though cut off from all voluntary intimate fellowship with them v. 14. Doct. 1. While the servants of Christ are labouring to draw the Lords people from the one extream of any sin they have need to guard lest they run upon the other as for example from too much leniâ—y and complyance with scandalous offenders to the other extremity of bitterness and too much rigidity for Paul having indirectly reproved them for the former doth here guard against the latter Yet count him not as an enemy saith he 2. The censure of excommunication when inflicted for contumacy in some particular evils whether of judgement or practice and not for total apostasie doth not exclude the party censured from being a member of the visible Church but only from the actual enjoyment of Church-priviledges and from the visible Communion of the Church for he bids count the excommunicate man not as an enemy but as a brother 3. The censure even of excommunication it self should so be used as that love to the salvation of him who is censured be still retained and endeavours flowing from love used to reclaim him when occasion offereth for so much is enjoyned while he commands to admonish him as a brother 4. Then do we kyâ—h our brotherly love and affection aright and as we ought towards an excommunicate person when we