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
Jesus Christ. 6. Though the merits of Christ were not a cause moving God to love or elect any to salvation for his electing love did move him to give Christ for sinners Joh. 3. 16. yet they are the procuring meritorious cause for the worth whereof salvation is actually bestowed upon any They are the cause though not of the decree yet of bestowing the salvation decreed for the Apostle affirms the obtaining or purchasing of salvation was by our Lord Jesus Christ. 7. As salvation could not be actually bestowed upon the elect before it was purchased and an equivalent price payed to divine justice in satisfaction for those sins by which they had lost and fore-faulted it Heb. 9. 15. So neither they themselves nor any meer creature was able to make this purchase or lay down the price The redemption of the soul is precious and ceaseth for ever to wit among meer creatures Psal. 49. 8. It was Christ alone the second person in the blessed Trinity who made this purchase of lost salvation and was designed in the same decree of election for that end Hence Eph. 1. 4. God is said to have chosen us in Christ which is more plainly expressed here He hath appointed us to obtain or to the obtaining or purchasing of salvation by Jesus Christ implying that the salvation for which the elect were appointed behoved to be purchased and the purchase of it by the same appointment was put over upon him there being no other able for it Ver. 10. Who died for us that whether we wake or sleep we should live together with him He illustrates the last ground of hope by shewing first the means by which Christ did purchase salvation to the elect and what this purchase stood him to wit no less than his blessed life he died and that for us that is in our stead Gal. 3. 13. and next the end proposed by him in his death and which is undoubtedly obtained thereby to wit â—hat we or all the elect of whom v. 9. should live the spiritual life of grace here and eternal life of glory hereafter and this whether they wake or sleep which words may not be taken as v. 6. for they who sleep securely in sin do not live with Christ but either properly for bodily sleeping or watching or rather improperly for our living and dying this natural life or death as 1 Thes. 4. 13. So the sense is That no change which can befall the believer in this life no nor death it self shall hinder him to live this life and to live together with him that is by vertue of his union with Christ and of that influence for life which floweth from his blessed face and presence Doct. 1. The salvation of the eiect through reason of their sin was so deeply mortgaged and they so far from any ground of claim unto it that no less ransom was necessary to purchase salvation for them than the death and sufferings of Jesus Christ for Paul condescending on the way how Christ did purchase salvation for the elect saith he died for us that we should live 2. The great end and cause of Christs death was that having thereby payed a sufficient ransom to provoked justice for the guilty elect he might purchase for them that life and salvation which was formerly fore-faulted and lost and therefore though by his sufferings and death he did confirm the truth of the Gospel and leave us an example of patience to follow his steps 1 Pet. 2. 21. yet those were not the principal much less the only but the secondary ends of his death for Paul sheweth that he died for this end mainly to obtain and purchase salvation and that they should live together with him 3. Then do we rightly apply the fruit of Christs death as to the purchase of salvation unto our selves when we joyntly therewith draw an argument from it to resist sin which stood our Lord so dear and to lead an holy life in exercising sobriety watchfulness and all other saving graces as that which he so aimed at in his death for this of Christs dying for them may be looked upon as a further incitement to the exercise of all the forementioned vertues who died for us saith he 4. The salvation purchased by Christ for the elect is nothing other but a reviving of them from their spiritual death Eph. 2. 1. to that new and spiritual life which is begun here in regeneration Joh. 3. 3. carryed on in the exercise of grace Gal. 2. 21. and shall be afterwards compleated in glory Col. 3. 4. so that saving grace is begun salvation and grace is no less purchased by Christ than glory it self for in stead of saying he died that he might purchase salvation according to his present scope as appears from v. 9. he saith as the equivalent of it he died that we should live together with him 5. This life of grace begun here and perfected in glory is the most excellent of any other life It carryeth the name of life from any other besides which being compared with it are nothing but a death for therefore doth he give it the name of life here absolutely and without any addition to shew what kind of life he meaneth as if there were no other life but it only who dyed saith he that we should live with him 6. Though this life of grace doth not exempt the elect from natural death yet so excellent is it that it maketh the man who hath it out-live death Death it self the King of terrours shall not bereave him of it for he suppâ—â—es that the elect will dye their natural death here expressed by the name of sleep and yet that they shall not be bereaved of this excellent life that whether we wake or sleep we should live saith he 7. It is the presence of Christ and oâ—r union with him by faith here Eph. 3. 17. and sense hereafter 1 Joh. 3. 2. an union thaâ— death it self cannot dissolve which makes us live this blessed and excellent life It is as the soul to the body the very life of our life and that whereby we formally live So that though Christ by his dâ—ath did purchase this life yet the elect do not actually enjoy it until they be united to him for so much doth he teach while he saith that we should live together with him Ver. 11. Wherefore comfort your selves together and edifie one another even as also ye do He doth here press a third branch of sanctification the necessity whereof in its subserviency to the former duties is pointed at in the illative particle wherefore and the summ of it is that they would first not only comfort themselves together as Gods dealing with any did call for comfort but also mutually exhort and incite one another to the exercise as of all other vertues so especially of those presently mentioned for the word rendred comfort signifieth also to exhort And next edifie one another or as skilful and
Rom. 5. 6 7 8. and by his sufferings hath not only cast us a Coppy 1 Pet. 2. 21. but also sanctified ours and taken the gall and wormwood of deserved wrath out of our cup before we be made to drink it Joh. 16. 33. for Paul doth put them in mind of Christs sufferings thereby to hearten those Thessalonians under theirs who both killed the Lord Jesus 3. That the wise and holy Lord hath decreed to permit sin and that God doth make mans sin turn about to his own glory and his peoples good doth no wayes excuse the sinner or make him guiltless and that because he sinneth willingly and nor to fulfil the Lords decree whereof he is ignorant Jer. 23. 18. or to promove that good intended by God but to satisfie some one or other of his own sinful lusts and to vent his spleen and enmity against the Lord Isa. 10. 7 c. for though it was determined before by God that Christ should dye Act. 4. 28. and though lost sinners could not otherwise be saved Act. 4. 12. yet the actors and instruments in his death are here charged as horrid sinners in that act who both killed the Lord Jesus 4. Accession to sin by counsel procurement or any other way doth make the person who is so accessory guilty of the sin as if he were an immediate actor of it for though it was the Romans who were the immediate actors both Judge Matth. 27. 2 26. and executioners Matth. 27. 27. in Christs death and not the Jews John 18. 31. yet because their malicious accusations Luk. 23. 10. and importunate intreaties with Pilate Luk. 23. 18 21. did procure it Therefore are they here charged as guilty of it who both killed the Lord Jesus 5. There is no sin so old which is not if not repented of and pardoned Isa. 43. 25. in recent memory with God for the Lord doth here remember that long agoe by-past guiltiness in killing their own Prophets 6. The sins of Parents are imputed to Children when Children continue to walk in their Fathers steps and that because they do in that case by their practice approve what their Parents did and in effect proclaim that if they had lived in the dayes of their Fathers they would have done the same Matth. 23. 29. for here the present generation of the Jews are charged with the sin of their Parents who killed the Prophets and that because they walked in their steps by killing the Lord Jesus and persecuting the Apostles who killed their own Prophets 7. So ungrate is man and such an enemy to his own mercies that being left unto himself he will not fail not only to refuse an offer of friendship and peace with God but also to requite evil for good unto those who labour with them to accept it And as it hath been the lot of Gods publick Ministers in all ages to receive such a meeting from those to whom they are sent So they ought to resolve to meet with such a requital yet for though Christ the Lord the Prophets and Apostles did come to the Jews with that offer yet they both killed the Lord Jesus and their own Prophets and have persecuted us saith Paul 8. There are some sins and especially enmity to God and his work which often run as it were in a blood from Parent to Child through many generations the Lord in justice so permitting and ordering that he may visit the sins of the Fathers upon the Children Exod. 20. 5. and punish Godless Parents in their more Godless posterity Psal. 109. 13. for this sin became hereditary and in a kind transient from one generation to another among the Jews The former generations killed their own Prophets and the present hath persecuted us saith Paul 9. As God is highly displeased with opposers and persecutors of a Godly Ministry So a persecuting spirit when men are given up unto it in progress of time doth waste the Conscience eat up all tender respect to God and his service and rendreth men in the end very Atheists for this follows upon their persecuring a sent Ministry They please not God that is God was not pleased with them neither did they care to please him 10. Where the fear of God is not there cannot be due respect to man and accordingly as men do loose the reins unto impiety against the Lord so do they by little and little lose all sense of common humanity until at last if the Lord restrain not they prove wholly barbarous very Ishmaels their hand against every man and every mans hand against them for upon their not caring to please God they became contrary to all men From v. 16. Learn 1. As the Gospel findeth all men in a condition lost by nature and is the only means appointed of God for bringing lost man unto a state of salvation by Christ the attaining whereof should be the great end proposed by all who Preach it So there can be no such evidence of an hostile mind in any against all mankind as to impede and forcibly forbid the Preaching of this Gospel and thereby to seek the destruction not only of the body which other enemies rest satisfied with but also of the immortal soul for he gives this as an evidence of their enmity to all men they did forbid us saith he to speak to the Gentiles and shews that the end of the doctrine of the Gospel and their aim in preaching it was that they might be saved 2. When men do wilfully reject the offer of salvation themselves they do not usually rest until they first envy and at last maliciously oppose the embracing of it by others If they do not enter themselves neither will they suffer others for the Jews who rejected Christ and the Gospel themselves did forbid the Apostles to speak unto the Gentiles that they might be saved 3. When men do enter once a course of sin and advance some steps in it they cannot well retire but except the Lord restrain or work a gracious change one sin will make way for another until the inslaved sinner be carried on to the greatest height of sin and wickedness that his utmost power and ability can reach for the Jews being once ingaged in a course of persecution were never quiet but sinned alwayes that is made daily progress in wickedness to fill up their sins alway 4. The providence of God prescribeth bounds as unto all things Eph. 1 11. so unto mens sins There being a certain measure of sinning condescended upon by God for Nations Families or Persons with whom God hath a controversie beyond which they cannot pass and to which they shall come before the Lord take course with them for the filling up of their sins here spoken of is to be understood with respect had to that measure condescended upon in Gods secret decree and purpose to fill up their sins alway 5. That the Lord gives way unto Godless sinners to run on in wickedness without
defects of mans justice by taking vengeance here or hereafter especially upon those sins whereof Judges among men do take less notice for such are the sins here forbidden fleshly uncleanness oppression by the great and subtle cheating under pretext of Law by the politick and worldly wise are not much punished by men hence are they so common and therefore saith Paul The Lord is the â—venger of all such 7. So strong is the interest of sin in fallen man and chiefly of such sins as bring worldly profit and pleasure with them that there is need of word upon word and reason upon reason to scare him from them and there must be not only love to the commander to constrain but also the terrour of God to perswade for having given one argument v. 3. to disswade from those pleasant and profitable sins from the signification of Gods will he seeth it yet needful to add another here from Gods vengeance and terrour being to add more afterwards Because that the Lord is the avenger of all such saith he 8. As where sin is there Gods vengeance doth follow either upon the sinner himself or a cautioner in his stead 2 Cor. 5. 21. So the Lord doth allow a gracious soul neither is it inconsistent with grace in the soul to abstain from sin as from other more prime so from this inferiour motive the fear of Gods vengeance to ensue and follow for he sheweth God doth avenge such sins and disswades even believers from them because he is the avenger of all such 9. A Minister must not think that his once denouncing the terrour of divine vengeance against the sinner for his sin will scare him from it neither must he give over the matter as hopeless when his former dreadful certifications have had little or no effect but he must yet again renew his zeal reiterate former threatnings and other arguments as not knowing when the Lord shall be pleased to give the wished for success 2 Tim. 2. 25. for Paul reiterates this dreadful certification though he had often told it before and as it appears without any success as to some As we also have 〈◊〉 you saith he 10. So stupid are men for the most part and so slow to believe the truth of divine threatnings Deut. 29. 19. that if Ministers when they threaten be not the more serious and fervent the most terrible threatning will but little affect the most part of hearers Some one shift or other will be found out to put them by to break their dint and to make them of no effect for therefore Paul in denouncing this terrible threatning did seriously testifie and fervently obtest them to take warning from it As we also have forewarned you and testified Ver. 7. For God hath not called us unto uncleanness but unto holiness In this Verse there is a second argument for enforcing all the former exhortations both general and particular positive and negative And it is taken from the end intended by God when he did first effectually call them that is draw them out of nature to the state of grace Col. 1. 13. which is expressed first negatively It was not that they might thence take liberty to defile themselves with sin of any kind for the word uncleanness must be taken here in that general sense as being opposed to sanctification and containing under it all the sins formerly forbidden not only fornication which is uncleanness strictly taken but also oppression and fraud Next positively he had called them to sanctification or that they might be sanctified and live in the constant exercise of all the sanctifying graces of Gods Spirit Doct. 1. As God is a dreadful avenger of all sin So chiefly of such sins of professors of the Gospel as do reflect upon their Christian calling either as hardly consistent with it Deut. 32. 5. or as opening the mouths of prophane Atheists to reproach it 2 Sam. 12. 14. for he here gives this reason why God is the avenger of all such sins God had called them to abstinence from them and consequently their lying in them would reflect upon their calling for God hath not called us unto uncleanness saith he 2. It is the duty of called Christians in all their actions and employments to examine all by the rule of their Christian calling and to do or not do accordingly being alwayes loth to do any thing which may in the least measure reflect upon it though it should otherwise bring them never so much pleasure or advantage for he will have them to abstain from the flesh-pleasing sin of uncleanness and the profitable sin of covetousness fraud and oppression upon this account they were not according to the rule of their Christian calling for God hath not called us unto uncleanness saith he 3. So averse are all men by nature from the duties of holiness Rom. 8. 7. so impotent to go about them as being dead in sins and trespasses Eph. 2. 1. that the Lord must first draw us out of nature to the state of grace and create in us a new heart and abilities to do good Ezek. 36. 26. when he effectually calleth us before we mind holiness in earnest for he hath called us unto holiness saith he 4. Though some do abuse grace unto wantonness and pretend they may sin without fear when as they suppone they are effectually called because the root of the matter is in them and grace once received cannot be lost Rom. 6. 15. yet as such corrupt reasonings receive no encouragement neither from the author of grace the Holy God nor from the end of bestowing grace which is our sanctification and holiness So if any externally called by the Ministry of the Gospel do live loosely or profanely it should not in reason reflect upon this holy calling but upon the persons themselves who do not walk worthy of it and suitable unto it as is enjoyned Eph. 4. 1. and thereby evidence the external call of the Gospel hath never received inward entertainment in their heart for Paul supponing some might have such perverse reasonings as those doth here refute them as having no ground from our Christian calling seeing it is God who calleth and calleth not to uncleanness but unto holiness Ver. 8. He therefore that despiseth despiseth not man but God who hath also given unto us his holy Spirit Followeth a third argument to press the same thing and it 's taken from the heinousness of their sin if they should despise reject or set at nought as the word signifieth those wholesom Apostolical counsels and commands They should hereby despise or reject not man to wit only or chiefly but God speaking in him and by him which he proveth from this that God had given his holy Spirit by whose guidance and assistance he had given to them the forementioned commands v. 2â— See the like expression for asserting the divine authority of what he wrote 1 Cor. 7. 40. Doct. 1. When Ministers have done their utmostâ—in
to sinners the offer whereof they refused to accept and embrace for while he saith the Lord Christ will take vengeance on them that know not God and obey not the Gospel it is implyed that there is a wrong and injury offered to God in their ignorance and disobedience for which he will avenge himself upon them 2. As Gods vindictive justice shall seize upon others besides bloody persecutors in the great day even upon all who know not God and obey not the Gospel So it shall prove no comfort at all unto damned reprobates that an innumerable multitude shall be damned with them but rather augment their torment and horrour for he sheweth that the Lord will take vengeance not only upon avowed persecutors of whom he spoke before v. 6. but also upon all that know not God and obey not the Gospel and this to increase terrour to those cruel persecutors who shall much less escape 3. Though there be a great difference betwixt Law and Gospel the former only commanding the latter also holding forth promised furniture and strength for enabling us to obey the former admitting of no less than perfect obedience Gal. 3. 10. and personal satisfaction for our disobedience Gen. 2. 17. the latter accepting sincerity instead of perfection Mat. 25. 21. and satisfaction by a cautioner instead of our own 2 Cor. 5. 21. Yet there is no such difference betwixt them as if the Law only did command and the Gospel only promise No The Gospel hath its own commands as well as the Law yea commandeth the same things which the Law commandeth with respect had to the forementioned differences and others of that kind for while he speaketh of them that obey not the Gospel it is implyed that the Gospel doth command and enjoyn 4. The Lords will is not the only cause of the reprobates condemnation he condemneth none but for their sin and those whose ignorance and disobedience have first procured their condemnation so that the very consciences of most Godless reprobates shall be made to subscribe to their own condemnation as most equitable and just for he pointeth at their ignorance and disobedience as cause of their condemnation while he saith the Lord Christ will take vengeance on them who know not God and obey not the Gospel 5. Suppose a man might know very much yea and obey the Law unto the utmost of what his abilities can reach yet if he do not obey the Gospel and more especially that great command of the Gospel to believe and accept an offered Saviour 1 Job 3. 23. he cannot be saved The least sin which ever he committed will be in that case of it self sufficient to condemn him for so much is clear while it is said Christ will take vengeance on them who obey not the Gospel whatever be their knowledge obedience or disobedience otherwayes Ver. 9. Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power He doth here set forth the terrour of that vengeance which shall be then inflicted upon the ignorant and disobedient first from the kind of it it shall not be an ordinary loss but a destruction both of soul and body from which there shall be no escaping 1 Tâ—es 5. 3. and yet not an utter abolishing of their nature and being as the destruction of beasts is but of their well-being and joy as the destruction of the fallen Angels was Jude v. 6 7. and therefore it is set forth next from the continuance of it It sâ—all be eternal The word signifieth properly a thing alwayes existing and never ending They shall still be dying an immortal death and yet never dead 3. From the great loss which they shall sustain by this destruction They shall never behold the Lords gracious presence but be banished from it unto all eternity or rather the efficient cause or mean of this destruction is hereby pointed at The very presence of Christ the Judge shall torment them and his infinite glorious power drive them away as unworthy to stand in his sight to the place of torment prepared for them and shall perpetuate their torment by upholding them in their being under it Doct. 1. Though there be degrees of torment among the damned in Hell Matth. 11. 22. yet the pain and torment of all shall agree in those The total destruction of their well-being and joy the eternity of that destruction and an utter estrangement from any mixture of comfort and from Gods presence the fountain from whence comfort doth flow for he saith that not only avowed persecutors but all the ignorant and disobedient shall be punished with everlasting destruction from the presence of the Lord. 2. When the ransom for sin payed by Christ is not embraced there is no remedy but the sinner himself must undergoe the stroke of divine justice for those sins which he hath committed for those who obey not the Gospel by accepting an offered ransome shall be punished with everlasting destruction 3. As divine justice will never cease to pursue the damned sinner until compleat satisfaction be given for all his sins So the wrong done against an infinite God by sin is such that damned sinners notwithstanding all the torture and torment both in soul and body that they can endure shall never be able unto all eternity to satisfie for it for saith he they shall be punished with everlasting destruction Their debt will never be payed and they shall not come out of prison until they pay the uttermost farthing Matth. 5. 26. Doct. 4. Though the consciences of Godless reprobates are now for the most part dead and seared Eph. 4. 19. yet when Christ the Judge shall come to reckon with them their consciences shall be so vigorous quick and lively that being convicted and condemned by their own consciences already they shall not endure to behold the presence of Christ the Judge for the very presence of Christ the Judge shall torment them which could not be if their own consciences did not convince them and powerfully check them for their many by-past injuries done to him They shall be punished from the presence of the Lord saith he 5. Though the sentence pronounced against wicked men by their own consciences now is not presently executed and so the less feared by them Eccles. 8. 11. yet no sooner shall they pass sentence in the great day or rather second the sentence which will be passed against them by Christ the Judge but presently and without delay the glorious power of their Judge by the Ministry of his mighty Angels will cause the sentence quickly and without the least reprive be put in execution so that in all probability there shall be no long process but a quick and suddain dispatch for no sooner shall Christs presence meeting with their self-condemning consciences begin to torment them but as soon his glorious power shall be employed to accomplish and continue their torment They shall be punished
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
far as they stand not much upon the nature and kind of the means they use whether they be right or wrong if so they can serve their present design for Antichrist doth use all deceiveableness of unrighteousness 3. So tender is God of his peoples comfort that for the most part those Scriptures which terrifie most are so contrived as to carry with them an antidote of comfort against hopeless discouragement in their bosom for this terrifying Scripture which speaks of Antichrists future success hath in it a comfort to wit that his power and success is limited only to reprobates even them that perish 4. Though even the Godly elect may be seduced to errour for a time Phil. 3. 15. yet they cannot arrive at such an height of malicious blindness as against all means of their reclaiming to remain obstinate in the bulk and most fundamental of Antichristian errours and to persist in their obstinacy unto death for it is here foretold he should so prevail only in those who perish 5. When foulest and most dangerous errours are carryed on with fair pretexts subtle insinuations pithy perswasions they will not want a multitude of blind followers for Antichristian untruths being carryed on by all deceiveableness are received generally by those who perish 6. Though the Lord hath no regard to the future sin of reprobates as the cause of their reprobation Rom. 9. 11 12. yet he actually condemneth none of those no not the Antichrists most active followers whose sin is not the cause of their condemnation and therefore none shall have reason to complain that they do perish unjustly and without a cause for the cause why they perish is here expressed because they received not the love of the truth 7. Among all the sins of a people professing Christ which deserve condemnation and for which reprobates shall actually be condemned the contempt of the Gospel is the first and chief It is a sin against the remedy of sin and which provoketh the Lord in his holy justice to give up the person guilty to the power and slavery of several other sins so that uncleannesses murders perjuries c. are but streams flowing from this woful fountain for he mentioneth none of their other sins as the cause of their destruction but this alone because they received not the love of the truth saith he 8. If even the least report of Gospel truths and of Christ be not received and made welcome it is a sin sufficient to provoke the Lord to plague the person guilty in such a manner as he shall never recover but undoubtedly perish and therefore how much more when Christ and the Gospel is fully and plainly taught and yet the gracious offers of mercy therein contained are abused and slighted for it is but a small and passing report of truth and Christ which many of Antichrists followers do hear being compared with what we now enjoy and yet they perish because they received not the truth in love 9. It is not sufficient to receive the truth because the politick Laws of the Land enjoyn so much or upon any other account but from love to it otherwise Satan Antichrist or some suitable tentation from any other art will easily prevail to make him who hath so received it slip from it for they perish and are given over to Antichrists delusions as appears from v. 11. because they received not the love of the truth 10. There is no middle betwixt Heaven and Hell salvation and condemnation If a man attain not the former he cannot by any means escape the latter and if he do not walk in the way to Heaven he doth ipso facto and without any further poste swiftly forward to hell and condemnation for he proves they could not but perish and be condemned because they refused to walk in the way wherein they might be saved even because they received not the love of the truth that they might be saved Ver. 11. And for this cause God shall send them strong delusion that they should believe a lye He doth here further describe the vâ—ssals of Antichrists Kingdom thirdly from an higher degree of their sin They would not only reject truth but also believe a lye that is give a firm assent without any contrary doubt to grossest untruths and errours as to the very truths of God Which their sin is set forth from a necessary antecedent of it the Lord his sending them strong delusion for this cause to wit for their not receiving the love of the truth spoken of v. 10. where by strong delusion or as the word doth signifie efficacy of errour and seduction is not meant errour it self but the prevalency and pith of errour so that when tentations to errour should be propounded by Satan and his emissaries they would undoubtedly prevail and this efficacy of errour is attributed to Gods sending not as if the Lord did incite or perswade men to believe errours for he forbids and condemns them 2 Pet. 3. 17. but because he not only giveth loose reins unto Satan to use his power of seduction against them 1 King 22. 22. but also raineth snares upon them and actively bringeth about many things in his providence which being in themselves good are yet stumbled on by them in their corruption so as they are thereby furthered to close with the tentation Job 21. 7 c. with 14. withholds his grace whereby they might resist tentations 2 Chron. 32. 31. yea and actually in his judgement withdraws and after a sort extinguisheth that strength and light which he had formerly given and they abused Matth. 25. 29. so that they cannot but succumb when they are tempted Doct. 1. It is not inconsistent with the Lords holiness but most agreeable to his unspotted justice to punish sin with sin by giving the sinner up in the way mentioned in the exposition to the slavery and tyranny of that sin wherein he so much delights for he saith for this cause to wit for their former sin God shall send them strong delusion 2. As one degree of sin maketh way for an higher So there cannot be a more terrible judgement inflicted upon any for former sin than that he be given up of God to the power of it in time to come a judgement so much the more dreadful as the party smitten by it is not sensible of it Exod. 7. 22 23. for this is the terrible judgement here denounced for this â— cause God shall send them strong delusion 3. That an errour when it is vented becometh mightily prevalent in making many to close with it and embrace it proceedeth not from the power of Satans tentations only who hath not of himself an irresistible influence upon the minds of men Job 1. 12. with 22. but also and mainly from mens own corruption and blindness and the Lords judicial up-giving of them to it formerly mentioned which holdeth by parity of reason in Satans tentations to any other sin for the efficacy of errour
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