some believers alive and remaining until the coming of the Lord. 4. The Lord Christ who is now absent in his humane nature and bodily presence in Heaven from us Act. â— 21. shall again return and at the last day be present with us and this not only in his power and vertue as he is present with believers always Matth. 28. 20. but as God and man in both his natures His very humane nature shall be brought down from Heaven with him and every eye shall see him Rev. 1. 7. for the word rendred coming doth signifie a presence in his being and essence and not his power only unto the coming of the Lord. 5. The great advantage which our godly friends who dye in the Lord shall receive themselves by death should allay our excessive sorrow for their removal notwithstanding any loss which doth thereby redound unto us otherwise our grief is but selfish and carryeth in it but a small regard to their happiness for Paul in this and the following verse doth labour to allay their immoderate grief because their deceased friends received no prejudice but great advantage by their death we which are alive shall not prevent them which are asleep Ver. 16. For the Lord himself shall descend from Heaven with a shout with the voice of the Arch-Angel and with the Trumpet of God and the dead in Christ shall rise first This verse doth first hold forth the glorious and terrible manner wherein Christ himself in his bodily presence see v. 15. doct 4. shall descend from Heaven to Judge the world He shall come with great Majesty as Kings do enter their Royal Cities with such solemnitie as great Judges do set themselves upon the Bench or with such terrour as Generals of Armies do joyn Battle with the Enemy for the several things attributed to his coming in this verse have in them allusions to all those But more particularly he shall come with a shout The most probable meaning is that he himself shall give the word of Command both to dead and quick to compear at his Bar which command of his shall be proclaimed by an Arch-Angel that is some one or other chief Angel whose proclamation shall be confirmed by sound of Trumpet or with some formidable martial-like voice as of a Trumpet called the last Trumpet 1 Cor. 15. 52. because none shall sound after it and the Trumpet of God here because it shall ratifie the command come forth from God and shall sound so loud as it will be heard far and near even by those who are in the graves Joh. 5. 28. and depths of the Seas Rev. 20. 13. for the excellency of a thing useth to be set forth by this epithete as the trees of God Psal. 104. 16. Next the order wherein the dead in Christ that is in the faith of Christ shall rise is set down positively they shall rise first that is before those who are alive shall partake of that glorious change mentioned 1 Cor. 15. 51. which shall be to them in place of the Resurrection Doct. 1. The will of God is the supream cause of every thing which falleth out wherein being once known we ought to acquiesce without farther enquiry for Paul giving a reason as it appears by the causal particle for why the living shall not prevent them which sleep he rests on Gods will voice and command enjoyning the dead to rise first for the Lord himself saith he shall descend c. 2. The Lord Christ in his bodily presence is now contained in Heaven and not upon earth for if he were already upon earth as the ubiquitaries and maintainers of Christs bodily presence in the Sacrament of the Lords Supper do affirm he could not be said properly to descend to it when he cometh to judgement but so saith the Apostle here The Lord himself shall descend from Heaven 3. Christs second coming at the last day to judge the quick and dead 2 Tim. 4. 1. shall be attended with so great state and Royal Majesty for the terrour of reprobates 2 Thes. 1. 7 8. and comfort and glory of the Elect 2 Thes. 1. 10. that all the terrour majesty and dreadful reverence which hath been ever seen upon earth are but poor empty shadows of it and come far short of the thing it self He shall come accompanied with a thousand times ten thousand of his glorious Angels Jude 14. by his mighty power shaking Heaven and earth Matth. 24. 29. and by the power of his Trumpet raising the dead out of their graves Matth. 24. 31. and presenting them all at his seat of Judgement Rev. 20. 12. for though it be safest to decline all such high-flown scholastick speculations and peremptory determinations about the nature of this shout voice and trumpet here spoken of as are usually tossed among the School-men yet this much may be safely affirmed that those expressions do shadow forth the dreadfulness terrour and majesty of Christs second coming by allusions to the most dreadful and majestick spectacles that ever were are or shall be seen upon earth He shall descend with a shout with the voice of the Arch-Angel and with the Trumpet of God 4. As there is probable ground from Scripture to affirm that there are some orders and degrees of dignity among the blessed Angels some being superiour and some being inferiour So all of them even the chiefest not excepted are not thought too good neither by the Lord Christ nor yet themselves to be employed one way or other for the honour of Christ God-man Mediator in helping forward the salvation of believers for he mentioneth here an Arch-Angel or chief Angel distinct from Christ and sheweth that he with many thousands of others Jude 14. Matth. 24. 31. shall be employed at the last day about the work of gathering the elect out of their graves to meet with the Lord Christ He shall descend with the voice of the Arch-Angel saith he 5. It is the Lords ordinary way of dealing with his Children to recompence their disadvantages wherein they seem to be cast behind others with some one or other advantage or priviledge wherein they outstrip those who in other things did seem to have the advantage of them that so there may be an equality in his way even where it seemeth most unequal 2 Cor. 8. 14. for it might seem some prerogative unto those who will be found alive at Christs coming that they shall not taste of death 1 Cor. 15. 51. above the lot of others who must dye and their bodies be turned in ashes ere then But behold those others shall be recompensed in this their seeming disadvantage by being first glorified in their bodies before the then living shall be changed though it be most probable there shall be no considerable difference of time 1 Cor. 15. 52. The dead in Christ shall rise first saith he Ver. 17. Then we which are alive and remain shall be caught up together with them in the clouds to meet
how to wit by that mean ye turned to God 4. As all men are by nature averse from God with their backs upon him and full of enmity in all the faculties of their soul Rom. 8. 7. and members of their body against him Rom. 6 19. So there is alwayes somewhat which every man naturally is turned unto and doth set up to himself in Gods stead by giving unto it the chief and choice of his affections which are Gods due for while it is said they turned to God from Idols it implyeth that they were turned away from God and addicted to their Idols 5. Where ever the Gospel is powerfully accompanied with the Lords blessing to bring about a work of saving grace in a sinner there will be a turning from and abandoning of whatsoever did keep that place in the heart which is due to God whether Idols properly so called when Divine Worship is purposely given to any thing under any respect besides the true God Exod. 32. 5 6. with 1 Cor. 10. 7. or improperly when though not the outward worship yet the inward respect and honour such as the measure of love joy confidence or fear due to God is given to the Creature whether it be a mans belly Phil. 3. 19. or his wealth Eph. 5. 5. for it was mentioned of these Thessalonians that they had turned from Idols as a fruit of the Gospel powerfully preached among them 6. It will not prove a powerful and gracious work of the Gospel upon a mans heart that he forsake his Idols except he also turn to God and bestow upon him that inward respect external worship pains and diligence which he did formerly give unto them Otherwise if he only turn from a greater degree of Idolatry to a lesser or from all Idolatry to practical Atheism or if he quit a false Religion and turn wholly irreligious and a meer Nullifidian he doth only change his service but not his master he serveth Satan and some one or other of his own lusts still for it is mentioned of them as an evidence of a gracious work among them they had turned from Idols to God 7. Though the Lord alone without any actual concurrence of our free-will doth at first regenerate us by creating gracious habits and principles of a new life in us Ezek. 36. 26. who then are dead in sins and trespasses Eph. 2. 1. and consequently can contribute nothing towards our own quickning yet in the after progress of the work of grace we are not wholly patients but from a principle of Grace in us 2 Tim. 1. 6. we do also work being first acted and wrought upon by God Cant. 4. 16. for saith he ye had turned to God The word is of an active signification 8. Then doth a sinner turn sincerely from sin to God when he devotes himself wholly to God as his Lord and soveraign to do him worship and service according to the prescript of his word Matth. 5. 9. Idle sluggards have not sincerely turned to God for as a mark of their sincerity in turning it is mentioned they turned to God to serve the true and living God 9. In our doing service to God we should carefully labour to take him up in those his Divine properties and glorious attributes by which he hath made himself known to us in his word that so the known worth of him whom we do serve may make his service lovely and our service given unto him to be acceped of by him as being performed to that God whom Scripture revealeth to be God and not a to mishapen deity or fancy of our own brains for it is mentioned of them in their giving service to God they took him up as the living and true God to hearten them in his service and to distinguish him from dead Idols and false Gods To serve the living and true God Ver. 10. And to wait for his Son from Heaven whom he raised from the dead even Jesus which delivered us from the wrath to come Here is a second thing wherein the sincerity of their conversion did make it self evident which is first propounded to wit their patient waiting for and hopeful expectation of the eternal Son of the eternal Father his second coming from Heaven to Judgement 2. The grounds of this their hope and expectation are unfolded in a description of Christ first From his Resurrection from the dead by the power of the Father so that though he was once dead he is now alive And therefore their waiting for his second coming was not without ground 2. From his Office whereby as in the mean time he doth deliver in part so at his second coming he shall compleatly deliver us saith Paul that is all sincere believers as he was from the wrath to come that is the punishment woe and vengeance due to all mankind for sin Eph. 2 3. and which he shall fully execute at the last day upon all unbelievers 2 Thes. 1. 7 8 9. and therefore they to wit believers had good ground to expect his second coming and good by his coming Hence learn first several marks of sound conversion or of a sincere convert 1. He doth so turn to God and give him service as he looks upon God with an eye to Christ whom he serveth equally with the Father and through whom he approacheth to the Father Joh. 14. 6. as to a God reconciled whose Justice is satisfied and his wrath appeased through him Matth. 3. 17. for it is mentioned as a mark of the sincerity of their conversion that as they turned to serve God the Father v. 9. so they also gave divine honour to his Son by hoping in him waiting for him and looking to him as an interposer betwixt them and the dint of Gods deserved wrath They turned to wait for his Son which delivered us from the wrath to come 2. A sincere convert doth turn to God to give him service not for a start and season only with a purpose to return to his Idols when he pleaseth but to continue constant in his service so long as he liveth and ever while Christ come to loose him from it for the word rendred to wait signifieth to remain constant and so doth point at their patient continuance in the service of God 3. A sincere convert can never rest satisfied with his present receipts or with any thing he can enjoy upon earth his expectation and hopes do carry him beyond time to look for Heaven for Glory a life of light and joy to be bestowed upon him by Christ when he cometh to judge the world for waiting for Christs second coming is mentioned as a fruit and consequence of their sincere conversion And to wait for his Son 4. A sincere convert is one to whom especially when in a right temper Christs second coming although it be abhorred by wicked Atheists Act. 24. 25. yet is not terrible but a thing hoped for and much longed after for they turned to wait for his Son 5.
A sincere convert will not when in a right temper quarrel with God because his promises want a fixed date or their performance is delayed but makes it his work to keep himself constantly in a suitable frame as if they were to be performed presently and yet to wait upon Gods leisure with contentment until his time come to perform what he hath promised for their waiting on Christs second coming implyeth both these a keeping of themselves in a posture ready for it and a patient on-waiting on Gods leisure so long as it is delayed And to wait for his Son Secondly We may learn hence divers doctrinal truths concerning Christ wherein the Apostle had doubtless instructed the Thessalonians at greater length but doth now propound them in most wonderful brevity As 1. That Jesus Christ is true God for he calls him the Son of the Father and therefore of the same substance with him even God himself To wait for the Son of God 2. He is also man for it is implyed he was once dead and therefore he behoved to be also man whom he raised from the dead 3. Though he have two Natures yet he is but one person for he speaks of the Son of God and him who was dead not as of two but as of one and the same for his Son whom he raised from the dead 4. Jesus Christ at his Fathers appointment Psal. 40. hath undertaken to be a Saviour Redeemer and Deliverer of the Elect from that wrath which is due to them for sin for therefore is he called Jesus which signifies a Saviour Matth. 1. 21. and is said to deliver us from the wrath to come 5. Jesus Christ the Lord of life did give himself to death thereby to satisfie provoked justice for the sins of the Elect for it is implyed he was dead while it is said whom he raised from the dead 6. Jesus Christ having satisfied the Fathers justice by his death was loosed out of prison raised up from death and absolved by the Father as having performed all he undertook for he raised him from the dead 7. Jesus Christ after his Resurrection did ascend to Heaven to take possession of it in name of the Elect Eph. 2. and to make application unto the elect of all these good things which he had purchased by his death Act. 5. 31. for that they looked for him from Heaven saith he is there and consequently that he ascended thither 8. Jesus Christ in his bodily presence doth now reside in Heaven and not upon earth for there he resides whence he is expected to come And to wait for his Son from Heaven 9. As Jesus Christ did deliver the elect from the wrath to come by paying of a sufficient ransome to provoked Justice in his death So he is carrying on while he is now in Heaven the work of their delivery towards perfection by making application of the redemption purchased both to pardon sin in its guilt and to subdue sin in its strength Act. 5. 31. for the word delivered in the Original may be read in the present time as well as the preterit who delivereth us 10. Jesus Christ shall again return from Heaven and come to Earth at the last day to judge the quick and the dead 2 Tim. 4. 1. for his coming is waited for by believers and therefore it must be to wait for his coming 11. Then and at that time shall Jesus Christ compleat the work of the Elects delivery from that wrath to come by acquitting them openly and pronouncing as their Judge that blessed sentence come ye blessed of my Father Matth. 25. for so much is implyed while his delivering of us from the wrath to come is annexed to his second coming Look for his Son who delivered or delivereth us from the wrath to come 12. Jesus Christ the Judge shall not then acquit or deliver all from that wrath but only such who here have lived by faith and fled to him for a refuge and laid hold upon the ransome payed by him for saith he who delivereth us to wit Paul with the believing Thessalonians and such believers as they were leaving all others to drink the dregs of that most bitter Cup of Gods unmixed wrath for ever and ever Joh. 3. 36. CHAP. II. IN the first part of this Chapter the Apostle doth further incite them to constancy and perseverance by a relation of his Ministerial carriage to ver 13. and of the success of his Ministry among them to ver 17. which he doth summarily propone viz. that his entrance unto them was not in vain ver 1. which he proveth 1. From his holy boldness to Preach among them notwithstanding great apparent hazard ver 2. Secondly from the sincerity both of his doctrine and of his own heart in preaching it ver 3. which latter he doth further clear first from his great aim to please God ver 4. Secondly by clearing himself of three vices opposite to sincerity to wit flattery and covetousness ver 5. and affectation even of that glory which was otherwayes due unto him ver 6. And thirdly by shewing he was of a meek and amiable deportment among them as of a nurse to her children ver 7. which he proveth first from that ardent desire he had to do and suffer the utmost for their spiritual nourishment and this only from love to them v. 8. Secondly from his labouring unto weariness to prevent their burthen and expence ver 9. Thirdly from his Christian example which did shine before them ver 10. chiefly in the duties of his particular calling ver 11 12. After this he relates the great success his Ministry had among them ver 13. evidenced by their constancy in suffering ver 14. and hence doth take occasion to set forth the Jews their Godless persecutions in their vilest colours ver 15 16. In the second part of the Chapter he doth further pursue his main scope by convincing them of his intimate affection to them while he excuseth his long absence from them first from his earnest desire and purpose he had to see them ver 17. Secondly from his reiterated enterprize to fulfil his purpose wherein Satan had hindered him ver 18. The reason of which his desire and enterprize was that high esteem he had of them and accession of glory he looked for at the great day as a fair reward of his pains among them ver 19 20. Ver. 1. FOr your selves brethren know our entrance in unto you that it was not in vain The Apostle being in order to the further incitement of these Thessalonians unto constancy in the doctrine received to put them in mind of the dignity of his Ministry and of his own sincerity in the discharge of it among them doth here propone a brief sum of all he hath to say to that purpose to wit that his entrance in unto them that is his undertaking of that employment to Preach the Gospel among them and his carriage in that employment
more for the more that Paul was stopped from coming to them he endeavoured the more abundantly to see their face with great desire Ver. 18. Wherefore we would have come unto you even I Paul once and again but Satan hindred us He excuseth his absence secondly and doth further acquaint them with his solicitous care of them by shewing first that he and his associates in whose name he doth write all along but it seems especially he himself not only desir'd and purposed to give them a visit but also did once and again that is divers times enterprise to fulfil his purpose for the word rendred we would must be taken for such an enterprize and not for a naked desire seeing he had such a desire always and not only once and again and secondly by shewing that Satan had hindred him to fulfil his enterprize either by stirring up some to lay snares for him in the way as Act. 23. 12 c. or by raising new troubles in other Churches which required Pauls presence Doct. 1. It doth not sufficiently assoile a man of neglect of duty that he hath had some desire after it and purposes to set about it except those desires and purposes have been seconded by active and resolute enterprizes to get them fulfilled and performed for Pauls desires and purposes were followed with such enterprizes wherefore we would have come unto you 2. Neither will it yet assoile him that he hath once set about his duty and upon the first discovery of an impediment and hinderance presently retired and cast by all further care of it But where there is a fervent and honest desire after duty there should be a renewing of enterprizes and endeavours even after many disappointments until either their desire be fulfilled or at least it be made to appear that the Lord hath otherwayes determined 1 Sam. 16. 1. compared with 4. for Paul thinks it not sufficient to excuse his not coming from this only that he had a fervent desire and accordingly had enterprized once to come but addeth we would have come to you once and again that is often 3. The Lord for good and wise reasons may suffer his people so far to engage in a business as once and again to enterprize it having cleared their way for doing so much and yet having tryed their obedience in that far afterwards cast in or suffer to be cast in some invincible stop or let to mar them from throughing it In which case he accepts the will for the deed and a serious enterprize for full performance 1 King 8. 18 19. for the Lord did clear Pauls way to attempt a Voyage to Thessalonica often and yet permitted Satan to lay in a stop we would have come once and again but Satan hindred us 4. It is the duty of Saints to surcease from that which otherwayes were a duty when God doth call them to surcease from it and consequently for the time doth make it no duty either by giving them other more necessary work or by making some inevitable hazard to their own life appear in that work without any advantage but with much prejudice to Religion and the work of God for Paul upon Satan his casting in through Gods permission some one or both of those impediments he delayes his Voyage to Thessalonica which otherwayes was a duty we would have come once and again but Satan hindred us 5. As the Child of God can no sooner enterprize that which is really good but usually he doth as soon meet with some impediment So whoever be the means or instruments for impeding us in the way of duty the Devil himself through Gods permission is the prime Author of that woful work and all others do but fight under his Banner for though other means were doubtless accessary to Pauls stay yet Satan hindred us saith he 6. When once the Godly are by Satans craft or malice disjoyned or separate whether in place affection or judgement the same Satan doth bend his wit to hinder their re-uniting and meeting together again in one So great an enemy is he to that rich advantage which may be attained in and by the Communion of Saints for saith Paul we would have come unto you but Satan hindred us Ver. 19. For what is our hope or joy or crown of rejoycing are not even ye in the presence of our Lord Jesus Christ at his coming He doth here give a reason of his desire purpose and frequently reiterated attempt to come and see them and thereby doth also shew how highly he esteemed of them while by proponing a question to shew how pathetick he was in his affection to them and by answering it himself he declareth 1. They were his hope Christ is indeed the only ground and foundation of our hope 1 Tim. 1. 1. by whose merit and intercession we expect to obtain the good thing hoped for chap. 5. 9 10. but they were only a strengthning incouragement to his hope in so far as their conversion by his Ministry was a speaking evidence among other things of his right to the promised reward of glory Dan. 12. 3. And 2. in the same sense he calleth them his joy because Gods goodness to them and bestowed on them by the means of his Ministry did already in part and was more fully afterwards in Heaven to furnish him with matter of joy in God And 3. his Crown or Ornament and a crown of rejoycing or of glorious boasting for which he had matter of glorying in Christ and eternal rejoycing and glory was to be freely recompensed to him by God See 2 Tim. 4. 8. And therefore in his answer to the question he sheweth they were to be all those unto him not so much in this life as at Christs second coming in the great day whose sight and presence then should make the Thessalonians to be that to Paul which he expected from them Doct. 1. As we ought to speak and think of Heaven and glory not drily and warshly but with an open mouth and inlarged heart thereby to testifie unto our selves or others that we believe the reality of what Scripture speaketh to that purpose So the more we think and speak of that subject as we ought our faith and sense thereof will grow and rise by degrees unto a greater height for Paul speaking of that Heavenly glory speaks affectionately of it and his speech concerning it doth rise by degrees while he mentioneth it first under the name of hope next of joy thirdly of a crown of rejoycing For what is our hope or joy or crown of rejoycing 2. A faithful Minister doth take an argument for his present or future rejoycing not so much from the worth or dignity of the office it self as from the blessing of God upon the faithful imploying of his talents in that office for Paul doth promise unto himself matter of joy and rejoycing not from this that he was an Apostle or Minister but that they were gained to God
graces of Gods spirit bestowed upon them by means of his Ministry Neither is it unlawful but sometimes convenient for a Minister so to glory in his flock providing his gloriation be qualified as Pauls was see the exposition for Paul saith we our selves glory in you for your faith and patience 4. As it is the duty of the Lords people to speak to the commendation of Gods grace in others So they should be ruled by prudence in the discharge of this duty and not too lavish in their commendations either by commending men too much above their known worth or by boasting of them although their worth deserve it indifferently unto all even to those who know not the worth of grace and to whom the boaster party boasted of and the graces of Gods spirit for which he boasteth are alike unsavoury There should be a distinct and prudent choice both of the party in whom and of the party to whom we boast for Pauls boasting is of men eminently gracious as the preceding verse doth shew and not indifferently before all but only in the Churches of God So that saith he we our selves glory in you in the Churches of God 5. That persecutions crosses and tribulations especially from wicked men are the ordinary lot of Gods Church and people and the reasons why it is so see upon Gal. 1. v. 13. doct 6. In all your persecutions and tribulations which ye endure saith he 6. The greatest glory of Christians and the richest matter of gloriation in them and of thankfulness to God which can be afforded unto others from them is not so much in their resisting by force and breaking the yoke and power of their persecuting enemies as in their meek and patient endurance of the utmost of their rage and fury before they cede one hove in the point of truth and duty for Paul did glory in them for their patience in all their tribulations 7. As the grace of patience under sufferings presupposeth faith and cannot be where faith is not whatever seeming patience a natural man destitute of faith in Jesus Christ may have it is not a saving grace but either bruitish stupidity Gen. 49. 15. or heartless despair Gen. 4. 13 14. or at the best a moral vertue only 1 Cor. 13. 3. defective as to the intensive measure of patience contrary to Col. 1. 11. or as to the extent of patience to all crosses contrary to Col. 1 11 and as to the spiritual grounds and motives from which it should flow contrary to Rom. 5. 3. compared with 1. So the more a man doth grow in faith the more he will be assisted and furnished with the grace of patience under cross dispensations and as faith is weakned so our patience also will decay and languish For he joyneth their patience with faith in all their tribulations 8. As grace is then most praise-worthy when the more it is opposed the more it groweth So it argueth an eminent degree of faith and patience and such as may indeed be boasted of and propounded as a pattern for imitation unto others when variety of tryals and cross dispensations from God and of persecutions from men do not mar but rather quicken the exercise of those graces for their patience and faith of which he gloried was such as did sustain them and make them endure all their persecutions and tribulations Ver. 5. Which is a manifest token of the righteous judgement of God that ye may be counted worthy of the Kingdom of God for which ye also suffer Followeth a second ground of consolation under their present sad sufferings taken from what their afflictions from wicked men and their patience under them spoken of v. 4. did signifie They were a manifest token or an infallible argument and demonstration proving convincingly that God shall judge the world righteously at the last day for by this righteous judgement must be meant the last and general judgement as the following verses make evident And first it is called righteous because though God doth alwayes judge righteously when he judgeth Psal. 51. 4. yet then shall his righteousness in judging be most evident and all those things which do now obscure it Jer. 12. 1. fully removed Matth. 25. 32 c. Next their patient suffering is said to be a convincing evidence that this righteous judgement shall come to pass because supponing that undeniable principle which is clear to the very light of nature Rom. 1. 20. that God is an all-seeing omnipotent and righteous Judge it must of necessity follow that he seeth what injuries are done unto his people hath power to punish them and seeing he doth not punish them now he will be avenged on them hereafter Which ground of consolation is further enlarged from the end or event of that last judgement unto them they should be therein accounted or judicially accepted and declared worthy or as the word is rendred Act. 26. 20. fit and meet to enjoy the Kingdom of God that is Heaven and glory called a Kingdom for reasons hinted upon Gal. 5. 21. doct 9. and of God See upon Eph. 5. v. 5. And sheweth that one piece or evidence of their worthiness and meetness to enjoy this Kingdom consisteth in their suffering for it and for their walking in the way of faith and obedience which leadeth to it which is not to be so taken as if their sufferings could make them worthy of Heaven by way of merit see Rom. 8. 18. but only they did presuppose saith in Christ Phil. 1. 29. and so did evidence their right to Heaven seeing faith doth give a right unto it Joh. 3. 16. As also sanctified sufferings through Gods blessing do purge away sin and promove the work of sanctification in those who suffer Isa. 27. 9. and so do polish and make them meet for Heaven holiness being the way which leadeth to it Heb. 12. 14. Besides the Lord hath bound himself by promise that they who suffer with him shall also reign with him 2 Tim. 2. 12. and so their sufferings did make them meet for Heaven as being a qualification of those to whom Heaven is promised Doct. 1. It is the Lords allowance unto believers to look upon the day of general judgement and the approaching of it with cheerfulness and courage and so as to draw comfort under all their sufferings from the faith of it yea and though the remembrance of this day be terrible to men unrenewed Act. 24. 25. yet it is most comfortable unto believers when they are in a good case and temper As knowing that then all their wrongs shall be righted Psal. 37. 6. the atheistical suggestions of Satan in prejudice of Gods overruling providence wholly refuted Mal. 3. 18. the Bride the Lambs wife compleatly and in all her members glorified Rev. 21. 2 9. and they themselves fully freed from all sin and misery and made perfectly blessed in the full enjoying of God unto all eternity 1 Thes. 4. 17. For he laboureth to perswade
them that believe in that day 10. We are not bound to believe any other doctrine as necessary to salvation but that whereof it can be made out convincingly that the Apostles and other penmen of holy Scripture directed infallibly by the spirit have given testimony unto for saith he our testimony was believed among you 11. As it is the duty of Christs Ministers to make application of general promises unto the particular case of the Lords people to whom they are sent So they should carefully guard lest they apply those promises unto any but such as are so qualified as the promise doth require otherwise they speak peace to whom the Lord doth not speak peace for the Apostle applyeth the general comfort unto them in particular having found them endued with faith that necessary qualification which is required in the person to whom the promise doth belong because our testimony was believed among you saith he Ver. 11. Wherefore also we pray alwayes for you that our God would count you worthy of this calling and fulfil all the good pleasure of his goodness and the work of faith with power In this and the following verse is contained a fourth ground of consolation for them under their present sufferings the summ whereof is that he and his associates did earnestly pray to God on their behalf where besides the act of praying and praying for them alwayes of which see upon 1 Thes. 5. 17. there is first the occasion of their prayer pointed at in the word wherefore or for this cause which relateth to the foregoing purpose to wit because Christ was to come to be glorified in believers and because they in particular were believers therefore he and his associates did pray for them Next there are the things prayed for first That God whom he appropriates to himself as his God by Covenant would count them worthy or judge them fit and meet see upon v. 5. for this calling that is to enjoy that glory unto which they are called for they were called already and therefore calling here must not be taken for Gods act in calling them but for that unto which they were called even the Kingdom of God spoken of v. 5. Next That in order to this God would fulfil or fully perform and accomplish his good pleasure concerning them that is his eternal purpose of election called usually by the name of good pleasure Ephes. 1. 5 9. and all his good pleasure that is all things which he had purposed in that decree to bring about for them even salvation and all things pre-required to it And it is called the good pleasure of his goodness to shew that nothing but his own goodness and propenseness to communicate good from himself to others was the cause and motive of that decree See Eph. 1. v. 4. doct 7. Thirdly That the Lord by his own omnipotent power would fulfil and by fulfilling preserve actuate increase and fortifie the work of faith in them or the grace of saving faith with all its gracious effects the saving graces of Gods Spirit Doct. 1. As it is our duty in the constant course of our prayers to God to mind the case of others and especially of those who suffer for truth because their tentations to fall are strong 2 Tim. 4. 6 10 14 15. and the glory of God and edification of the Church are in a singular manner concerned in their standing 2 Tim. 2. 10. So it is a choice ground for comfort and encouragement unto suffering Christians to know they have the prayers and best wishes of those who are dear to God sent up to the throne of grace daily for them The effectual fervent prayer of a righteous man availeth much Jam. 5. 16. for Paul did pray alwayes for those suffering Thessalonians and doth let them know so much for their encouragement wherefore also we pray alwayes for you 2. As it is the duty of Pastors to pray to God for thâ— Lords people as well as it is to preach unto them So the more a people do thrive in grace by a Ministers pains and the more ground of confidence is afforded to him by their carriage that it shall be eternally well with them the more will his encouragement be and his engagements the deeper to pray to God for them A stubborn and graceless people do prove a dead and heartless weight for a Minister to stand under and to lift at before the Lord for Paul did alwayes pray for this people and was encouraged thereto from their growth in grace formerly mentioned and more especially from the evidence he had of their eternal well-being in their believing his testimony mentioned v. 10. and related unto here in the causal particle wherefore Wherefore also we pray alwayes for you 3. It is the duty of those who have gotten their interest in God made clear to improve their interest in him and familiarity with him for the behove not of themselves alone but of others also This being the only way to recompence the tender bowels of others to them who employed their power with God for their behove when possibly they themselves were strangers to him for Paul improveth his interest in God for them while in praying to God on their behalf he calleth him his God that our God saith he would count you worthy 4. As none are worthy fit or meet for Heaven but those whom the Lord hath drawn out of nature to the state of grace in their effectual calling seeing no unclean thing can enter there Rev. 21. 27. So there is nothing in us either before or after our effectual calling which makes us worthy of Heaven or meet for it by way of merit but all our fitness and worth of that kind doth come from Gods gracious acceptation his vouchsafing and accounting of us as such for if we were worthy of Heaven by our own merit to what end doth he pray to God that he would count them worthy of it and he expresseth Heaven by the name of calling to shew that none but called ones are worthy of it and fit for it 5. As none shall be accounted and declared worthy in the last day to enter the joyes of Heaven but those whom God by his eternal decree and good pleasure hath appointed for it So the Lord in that his eternal decree hath not appointed Heaven for any but those whom he hath appointed also in the same decree to make meet for it for the connexion of the two first petitions teacheth both that Gods good pleasure and decree is anterior to their being accounted worthy and that Gods good pleasure is fulfilled and executed in Gods counting them meet and worthy and consequently in his making them so And fulfil all the good pleasure of his goodness 6. As this eternal decree of election is extended unto more things than one even to the salvation of the elect and all the means tending to it So it is in all respects fully free and had its rise
as the very truth of God with a firm assent and without all contrary doubt so that some of them being given over to the power of delusion will choose to dye for it at least to suffer loss of goods before they recede from it Even as it is here foretold of Antichrists followers that God shall send them strong delusion that they should believe a lye Eleventhly Many of the Popes deluded followers have their consciences so seared that they rest their souls upon the faith of Popish errours draw a kind of comfort and satisfaction from them and have an infinite delight in the most â—ond and foolish of all their superstitious performances as thinking they thereby do God good service Even as it is here foretold of Antichrists followers that they should have pleasure in unrighteousness or erroneous and unrighteous doctrine And now to shut up this second part of the Chapter I may confidently resume the former assertion as a clear conclusion from what is already said that seeing all the characters of the man of sin here described are verified in the Pope of Rome ever since he usurped the fulness of power in all causes both humane and Divine which he hath now for a longâ—time exercised therefore he hath been and yet is that man of sin that child of perdition and the very Antichrist who is here described Ver. 13. But we are bound to give thanks alway to God for you brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the spirit and belief of the truth The Apostle in the third part of the Chapter doth comfort and confirm those believing Thessalonians and in them all sincere believers through all Ages against the terrour of the forementioned dreadful Prophecy and this three wayes The first which is propounded by way of thanksgiving to God see chap. 1. 3. is the certainty of their salvation grounded upon Gods decree of their election whereby he had chosen them passing by others as the word implyeth to the enjoying of salvation or perfect blessedness in Heaven 1 Pet. 1. 2 4. which decree of election is described from several things which do all of them conduce to their confirmation and establishment 1. From the cause moving God to it implyed in the word beloved It was nothing without himself see upon Eph. 1. 4. doct 7. but his love to them which made him choose them 2. From its antiquity It was from the beginning or from eternity as he explains himself Eph. 1. 4. 3. From the means through which it is brought to execution first sanctification wrought in them by the spirit of God mentioned before faith though it be a fruit of faith Act. 15. 9. because it doth first appear to us James 2 18. See what this sanctification is upon 1 Thes. 4. 3 2. Belief and faith see what this grace is 1 Thes. 1. v. 3. called belief of the truth because it hath respect unto and relyeth upon the truth chiefly of the Gospel Mark 1. 15. in which Christ is offered 1 Tim. 3. 16. Doct. 1. As the truly Godly beloved of God do most suspect their own strength and are most afraid of their own weakness upon hearing of approaching tryals when the unrenewed fool rageth and is confident Prov. 14. 16. So it is the duty of Christs Ministers to provide the Lords people with suitable and seasonable grounds of consolation from the word of truth to underprop them lest their suspicions and fears do end in heartless fainting and discouragement for Paul foreseeing that the Godly would be most afraid at the terrour of the former Prophecy doth set himself to comfort and confirm them But we are bound c. 2. It is the duty of those who have obtained mercy from the Lord so to look upon the dreadful Judgements Spiritual or Temporal which are inflicted by God upon others as that they may therein read and thankfully acknowledge their own obligation unto the Lord who dealeth otherwayes with them for Paul being to mention the preservation of those believing Thessalonians from the dreadful judgements formerly spoken of will not do it but by way of thanksgiving to God that therein they may see their own duty But we are bound to give thanks to God alway for you 3. The more of sanctifying grace and of other testimonies of Gods special love is bestowed upon a people the greater obligation is thereby laid upon their faithful Pastors to bless the Lord on their behalf for Paul seeth himself bound to give thanks to God because God had chosen them c. See more upon this ground chap. 1. 3. But 4. The more a man is beloved of God he will be the more afraid of Antichrists apostasie and may the more confidently expect that he shall be preserved from it for they were beloved whom Paul suppones here to be most afraid and whom he here confirms and partly from this that they were beloved of the Lord. 5. As the elect are above the peril of total and final apostasie So the ground and reason of their preservation from it is not in themselves in the strength or firmness of their resolutions but in the Lords unchangeable decree whereby he hath chosen them to eternal life This is that foundation of the Lord which standeth sure 2 Tim. 2. 19. and therefore they cannot so fall as to perish for he confirms them against the fears of falling away from their election Because God hath from the beginning chosen you to salvation 6. It is the Lords allowance that the Godly elect should study to make their election sure and attain to the assurance of it as that which proveth a powerful preservative as against other sins 2 Pet. 1. 10. so chiefly against Antichristian errours for if they do not attain to the knowledge of their election how can they draw comfort and matter of confirmation from it as the Lord alloweth them to do here because God hath from the beginning chosen you to salvation 7. As Gods decree of election before time is accompanied with the fruits of saving grace in the elect begotten in them by the spirit of God in time So it is neither possible nor yet needful for attaining the knowledge of our election to dive into the depth of Gods eternal decree about us at the first step but we are to search and try if those fruits and effects of Gods electing love be yet wrought in us and from these conclude that we are elected for the Apostle speaks of faith and sanctification as the fruits of election by which and by effectual calling mentioned v. 14. a man may gather he is elected he hath chosen us through sanctification and belief 8. As the Lord will infallibly bestow salvation upon the elect because he hath chosen them to it and the counsel of the Lord must stand Prov. 19. 21. So he bestoweth salvation upon none who are destitute of faith and sanctification the means
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
thence for pressing this duty upon themselves for ye your selves know how ye ought to follow us 2. As all who know their duty do not walk according to it but too too many do live in the practice of those evils for which their heart their light and conscience doth condemn them So sins done against knowledge have in them a singular weight and aggravation beyond sins of ignorance They make the sinner more inexcusable Rom. 2. 1. and his punishment the greater Luk 12. 47. for he aggravateth their sin from this that they knew they should have followed his example and yet did it not for your selves know how ye ought to follow us saith he 3. It aggravateth also our neglect of duty not a little that we not only know our duty but also have a cloud of witnesses and shining examples going before us in the way of our duty whereby all pretence of impossibility to perform our duty is removed seeing men subject to the like infirmities have already practised it for he aggravateth their sin from this that he and his associates had given them an example in the contrary we behaved not our selves disorderly among you 4. It concerneth much the Lords servants who are sent to press the practice of duty upon others so to walk as their life and carriage may hold out a copy of that obedience which they require from the Lords people Hereby their doctrine hath the greater weight Matth. 5. 15 16. and otherwise they are a reproach to the Gospel 1 Sam. 2. 17. and they themselves at least do reap no profiâ— by it 1 Cor. 9. 23. for Paul practised himself what he pressed upon others We behaved not our selves disorderly among you Ver. 8. Neither did we eat any mans bread for nought but wrought with labour and travel night and day that we might not be chargeable to any of you He applyeth what he spoke of his own example in general to the particular wherein they were guilty by shewing he did not eat bread or take his ordinary food in meat and drink as Gen. 3. 19. from any man for nought or without money and price payed for it Where he speaks according to the common opinion of earthly minded men who think whatever maintenance is given to Ministers for their Ministerial labours is bestowed upon them for nought though it be not so Mat. 10. 10. Now the Apostle sheweth that even in their sense he took nothing for nought but that he might be able to sustain himself besides his publick preaching which was his proper employment 1 Cor. 1. 17. he wrought in tent-making Act. 18. 3. even to weariness and after he was wearied as the words labour and travel do imply and that both night and day See upon 1 Thes. 2. 9. and he mentioneth a twofold end proposed to himself why he did so work The first is in this verse That he might not be chargeable or burthensome to any of them He meaneth not as if the maintenance of a Minister should be accounted a burthen by the flock but that some miserable wretches among them would have thought it so Besides it is not improbable that a great part though not all Act. 17. 4. of those who had first received the Gospel in that City were of the poorer sort whom he had no will indeed to burthen Besides what is marked upon a parallel place 1 Thes. 2. 9. doct 3 4 5. concerning 1. A necessity lying upon men of dimitting themselves to the meanest of employments before they want a mean of livelyhood 2. The lawfulness of a Ministers using some handy labour in some cases 3. The groundlesness of the Popish tenet about works of supererrogation observe further hence 1. Circumstances of time place company and such like may make an action become exceeding sinful and abstinence from it a necessary duty at some times the practice whereof is in it self indifferent lawful yea and in some cases necessary for all things being considered it was a necessary duty for Paul not to take bread of those Thessalâ—nians without price though the thing in it self be not simply unlawful Otherwise hospitality and giving of meat for nought could not be commanded Titus 1. 8. nor those ancient love-feasts among Christian friends could be commended as we find they are Jude 12. Neither did we eat any mans bread for nought 2. The Lord doth sometimes call his servants to spend and be spent among a people from whom they do receive or can expect but litâ—le of worldly encouragement that thereby they may have an occasion to make their sincerity in the work of the Lord appear both to their own heart and â—he consciences of others who may evidently see their Ministers are not seeking theirs but them 2 Cor. 12. 14. for Paul did not receive so much encouragement worldly as bread to eat among those Thessalonians Neither did we eat any mans bread for nought 3. It pleases the Lord in deepest wisdom sometimes to measure out a very hard lot in things worldly to his dearest servants and to give but little of earth to those who glorifie him most upon earth and upon whom he intends to bestow a more than ordinary measure of glory in Heaven that none may know by those things whether he be worthy of love or hatred Eccles. 9. 1. for even Paul that elect vessel of the Lord is made to work for a livelyhood with labour and travel night and day 4. Though Ministers are not tyed to follow this example of Pauls here recorded in all particulars because of the great inequality betwixt him and them by reason of his super-eminent gifts and his extraordinay assistance which made it less necessary for him to spend so much of his time in reading and preparation for publick duties as ordinary Ministers must do Besides that some reasons peculiar to this Church and to that of Corinth did oblige him so to walk towards them though he did not find himself so obliged towards others who had not the like reasons However I say that therefore other ordinary Ministers are not tyed to follow his example in all particulars yet they are so far to follow it as to endeavour that the Gospel which they Preach may be as little burthensome and chargeable to people as in them lyeth for this was the thing Paul aimed at that we might not be chargeable unto any of you saith he 5. It is a duty incumbent unto the Lords people to maintain their Ministers in a way creditable to the Gospel even when through reason of poverty their so doing would prove burthensome unto them for he saith not that they ought not to have sustained him because of their poverty only he would not eat their bread for nought that he might not be burthensome unto them and v. 9. he asserts his own power and right to have exacted maintenance from them and consequently they were bound to give it Ver. 9. Not because we have not power but to