A brief exposition of the first and second epistles of Paul to the Thessalonians by the reverend and learned Mr. James Fergusson ...

A BRIEF EXPOSITION OF THE SECOND EPISTLE Of PAUL TO THE THESSALONIANS.

The ARGUMENT.

PAul having not long before this writ∣ten the preceding Epistle to the Church at Thessalonica, wherein he had shewn his resolute purpose to come and see them (1 Thes. 3. 10, 11.) and being yet as formerly, (1 Thes. 2. 18.) hindred, he hath been informed that not only their sad sufferings did yet continue, chap. 1. 4. but also that some, having taken occa∣sion from what he wrote, 1 Thes. 4. and 5. con∣cerning

Christ his second coming unexpectedly to judgement, did spread a fond and fabulous opi∣nion as if Christ had been to come in that present age, chap. 2. 2. whereupon some among them did cast by all care of their particular callings, and others, abusing the simplicity of those, and having given themselves unto Idleness, did live upon their means, chap. 3. 11. Therefore, and upon those oc∣casions, he writeth this second Epistle unto them; His scope wherein, is, to confirm them in the do∣ctrine of faith and practice of piety against both persecutors and seducers, (which after the inscri∣ption, chap. 1. v. 1.) he endeavoureth to effectu∣ate, first, by comforting them under their present sad sufferings, chap. 1. Secondly, by refuting the forementioned errour, from this, that there would be first a general apostasie under the Antichrist, before Christ his second coming, chap. 2. Thirdly, by exhorting them to several duties of a Christi∣an conversation, and more especially to abandon in their own practice, and suppress in others, the sin of Idleness, to v. 16. of chap. 3. In which and the two following verses, he concludeth the Epistle.

CHAP. I.

THe first part of this Chapter contain∣eth the inscription of the Epistle, v. 1, 2.

In the second part he propound∣eth four grounds of consolation to them under their present suffer∣ings; the first of which, is, his high estimation of them made manifest by his giving thanks to God for them v. 3. and his holy boasting of them, and of the graces of God in them, unto other Chur∣ches, v. 4. A second ground of consolation is taken from this, that their present sufferings did serve as a glass wherein they might foresee the day of judgement coming, and an happy event of that day as to them, v. 5. which he proveth from Gods righteous nature, v. 6. 7—A third doth lye in a description of that last day, first, from the glo∣rious manner of Christs coming on it, v.—7, 8—Secondly, from a twofold end of his coming, 1. To destroy eternally wicked reprobates, v. —8, 9. 2. To glorifie the Godly Elect, v. 10. The fourth ground of consolation is taken from his prayers to God for them, that the Lord would make them meet for Heaven, by fulfilling all things necessary to salvation in them, v. 11. The result whereof should be glory both to Christ and them, v. 12.

Ver. 1. PAul, and Silvanus, and Timotheus, unto the Church of the Thessalonians, in God our Father, and the Lord Jesus Christ.

2. Grace unto you, and peace from God our Fa∣ther, and the Lord Jesus Christ.

These verses contain the inscription of the Epistle in the same words which are already handled, 1 Thes. 1. v. 1. It declareth, first, who did write this Epistle. Secondly, to whom it was written, v. 1. and thirdly the usual salutation, v. 2. Besides what is formerly observed upon the place pre∣sently cited, Hence Learn. 1. As the Lord in deep wisdom and rich mercy hath appointed se∣veral means of edification for his Church; So his sent servants are bound to endeavour their edifica∣tion by one mean when they are not in a capacity to edifie them by another; for, Paul being out of a capa∣city, for the time, to edifie this Church by publick Preaching, doth endeavour to edifie them by his writings. Paul—unto the Church of the Thes∣salonians. 2. The written word of God is so contrived that it did not only serve to edifie those unto whom it was first directed, but also doth hold forth copious matter of edification unto all others to whose knowledge it shall come, and should be improved by them accordingly: for, this and the rest of Pauls Epistles, which were at first directed to such and such particular Churches and persons, do stand in Scripture as a rule and Ca∣non of saith and manners unto all Christian Chur∣ches and persons to the worlds end, Paul—unto the Church of the Thessalonians. 3. The spirit of

God which speaketh in Scripture doth not so much regard either variety or elegancy of words and stile, as the purpose expressed by those words; and Ministers who would rather edifie the Lords peo∣ple, than beget a good opinion of their own abili∣ties among their hearers, should study to be acted by the same spirit, 1 Cor. 2. 4. for, Paul useth the very same form of plain words in the inscription of this Epistle, which he used in the former. Paul and Silvanus and Timotheus, &c. 4. Though the Lord hath bound himself by absolute promise to grant unto us whatever we ask in the name of Christ, Joh. 16. 23. and according to his will, 1 Joh. 5. 14. yet the most fervent prayers of gra∣cious saints, accompanied with all conditions re∣quired in prayer, are not alwayes attended with an answer in the same very thing which is sought; and therefore the forementioned promises must be un∣derstood with this alternative, God will grant us, either what we pray for, or what he in wisdom see∣eth more expedient for us, 2 Cor. 12. 8, 9. for, Paul prayed fervently that he might see their face, 1 Thes. 3. 10. which desire hath not been granted, as appeareth by his writing to them of new to sup∣ply the continued want of his presence. Paul— to the Church of the Thessalonians. 5. The Lords people, and especially his publick instruments, when marred and crossed in prosecuting some one or other expedient projected by them as tending much advance the Lords work, ought not to fret or sit down discouraged, but to consider wisely what other expedient the Lord in providence doth carve 〈◊〉〈◊〉 to be followed by them instead of that, and

without anxiety are to apply themselves unto it; for, Paul, being hindred from coming to them, without more ado doth reverence the Lord in his disappointment, and betaketh himself to writing. Paul—unto the Church of the Thessalonians.

Ver. 3. We are bound to thank God alwayes for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all towards each other abound∣eth.

The Apostles scope in this second part of the Chapter being to comfort those persecuted Thes∣salonians under their present sad sufferings, & there∣by to confirm them the more in those truths for which they did suffer, he propoundeth several grounds of consolation unto them. The first whereof, is, the high esteem which he and his as∣sociates had of their graces, which was testified in two things: first, his esteem of them, and of Gods graces in them, was such that he did Judge himself bound because of the meetness, congruity and equity of the duty in several respects, to make consci∣ence of giving thanks to God for them, and that al∣wayes, in so far as there was alwayes a supply of new matter for this duty furnished unto him from them, which he condescends upon in two particulars, first, their faith did grow exceedingly, or overgrow, and grow over-bounds, to wit, not the bounds pre∣scribed by God, but beyond what it was before, yea, and, it may be, the expectation which men had of them. (See how faith doth grow upon Col. 2.

v. 7. doct. 5.) next, their charity, or, love to∣wards each other did abound and also grow, and this in every one of them all without exception, to wit, so far as he in charity could judge, being now at a distance and informed of their estate only by the favourable reports of others, or of some among themselves. (See how charity doth increase and grow, 1 Thes. 4. v. 10. doct. 6.) Learn fur∣ther hence, 1. As the Lord giveth sometimes way unto the rage and fury of men and Devils to trouble and persecute his dearest Saints for righ∣teousness sake; So it usually falleth out that the more they rage, the less they gain their intent, The more they stain the Churches outward beauty, the more doth her inward beauty, the sanctifying graces of Gods spirit and faith in Jesus Christ, increase and grow: for, so was it with this perse∣cuted and afflicted Church, as the general scope of this part of the Chapter, which is to comfort them under their sufferings, doth imply, and the following verse doth express; and yet Paul affirm∣eth here, their faith did grow exceedingly, and their charity abound. 2. However the Lord doth usually make his peoples graces to thrive best under a suffering lot, as said is, yet even then they do not want their own discouragements and faintings, arising, partly, from the fear and feeling of their own weakness, Job 6. 12. and partly, from the re∣mainders of unmortified corruption within them, which make them incline to be weary of lying so long under such a sad and humbling exercise; and therefore, how thriving soever their case be other∣wise, they stand in no small need of consolation

and encouragement: for, Paul supponeth so much while he sets himself to comfort this persecuted and thriving Church, we are bound to thank God alwayes. 3. It is a singular comfort and encou∣ragement to a gracious soul, under his saddest cross, to know that the work of grace in him is not only in a vigorous case, but also taken notice of by others and improved as an occasion of thanks∣giving unto God from many, 2 Cor. 1. 11. and it is the duty of Christians, in order to that end, so to take notice of, and improve the growing graces of honest sufferers: for, Paul, in order to the comfort and encouragement of this Church, makes them know he took notice of their growth in grace, and did improve it as a ground of thanksgiving: we are bound to thank God alwayes for you, bre∣thren. 4. A gracious humble heart doth for the most part so little please himself with his way of discharging duty to God, and especially this sub∣lime and Heavenly duty of thanksgiving and praise, that he dare hardly say he doth discharge it as he ought, but only acknowledge his obligation to discharge it, with the equity and conveniency of it: And so much ought to be acknowledged and avowed, when little further can be attained; for, Paul doth not here say he did give thanks, though doubtless he did so, but only we are bound to thank God alwayes for you as it is meet. 5. We ought so to comfort and encourage afflicted Christians, by making them know how much we esteem what good is in them, as that we do not thereby puff them up, and make them conceit of what they have as if they had not received it from God; for, Paul

doth thus guard the present consolation, while he giveth God the praise of any good was in them and not themselves. We are bound to thank God alwayes for you, saith he. 6. As God deserveth the thanks and praise of his peoples graces, and not themselves; and as the gracious receits of others do lay on a tye of thanksgiving to God upon us; So we are not alwayes to conceal our conscience-making of this duty from the knowledge of others, but ought to make it sometimes known, though not to gain applause to our selves, Matth. 6. 5. yet, as for other ends, so, thereby to encourage those whom it concerns, when their case doth other∣wayes call for it: for, that Paul may encourage this afflicted and persecuted Church, he doth make them know that he did alwayes give thanks to God for them because their faith grew exceedingly. 7. Where there is a growth of saving grace in any, there is not wanting suffi∣cient ground of thanksgiving to God for them, nor yet of comfort and encouragement unto them∣selves, this alone being a sufficient evidence that all things work together for good unto them ac∣cording to the promise, Rom. 8. 28. for, though this Church was otherwayes sore pressed with persecution, yet Paul looks upon their growth in grace as matter of thanksgiving to God, and of comfort to themselves; because that your faith groweth exceedingly, saith he. 8. Then are Christians praise-worthy in themselves, and for matter of praise to the Lord and of joy to his faithful servants who labour among them, when, according to their time and standing, and the pre¦cious

means under which they live, their graces are upon the growing hand: for, since Paul hath written the former Epistle unto this Church they had grown exceedingly, and gone far beyond what themselves then were, as appears from 1 Thes. 1. 3. where he only mentioneth their graces sim∣ply, without any commendation to them for their growth, but now he shews their faith had grown exceedingly. And therefore is it that he gives thanks to God for them here, and glorieth of them before the Churches v. 4. even because, saith he, your faith groweth exceedingly and your charity aboundeth. 9. As the saving graces of faith and love admit of degrees, and do not come to their height and perfection at the first; So they in∣crease and decrease, grow and fade together, in so far as faith, being the cause of love, Gal. 5—6. and love an evidence of faith, 1 Joh. 3. 14. the vigor and decay of the one cannot choose but have some answerable influence upon the other: for, Paul sheweth they both did grow proportionably and together: your faith, saith he, groweth ex∣ceedingly and your charity aboundeth. 10. It is a sweet ingredient for comfort and encourage∣ment to an afflicted suffering Church, when Sa∣tan prevaileth not to make a wedge of their af∣flicted case, or of any other thing, to rent them asunder neither in opinion, affection or practice: but the more they are heated and persecuted by men, the more do they cleave in love and affecti∣on flowing from faith one to another: And it must of necessity prove a most uncomfortable ad∣dition to all their sufferings when it is other∣wayes;

for, Paul doth mention their abounding in love towards each other, flowing from faith, as that which might and doubtless did sweeten all their sufferings, and yield them matter of comfort under them, because, saith he, your faith and charity towards each other aboundeth. 11. Our Judgement of the inward gracious estate of others ought to be swayed and ruled with charity, which though it be not blind in passing judgement contrary to seen and pregnant evi∣dences, Titus 3. 16. yet it is not too suspicious, where there is not clear ground, 1 Cor. 13—5. and hopeth the best in things which are uncer∣tain, 1 Cor. 13—.7— for, so did Paul, being now at a distance from them, and being in∣formed of their estate by the favourable reports of those who came from them, he doth without any further anxious enquiry judge of them all and every one of them without exception of any as truly gracious and abounding in charity towards all, which he could not have done, except he had in charity construed some known escapes among them to the better. The charity of every one of you all towards each other aboundeth, saith he.

Ver. 4. So that we our selves glory in you in the Churches of God, for your patience and faith in all your persecutions and tribulations that ye endure.

Here is the second thing, whereby his high esteem of them was testified, which followed upon their forementioned abundant growth. It weighed

so with him that he himself, a man of a sober discerning spirit, far from flattery, was constrained to glory of them, that is, to speak with a kind of holy boasting (as the word taken in a good sense doth signifie) to the recommendation of the grace of God wrought in them by Gods blessing upon his Ministry, and to propound them to those other Churches of God among whom he gloried of them, for a pattern to be imitated by them. So that his gloriation and boasting was not in the flesh, or in men, which is forbidden, Phil. 3. 3. 1 Cor. 3. 21. but in the Lord; for it was not for things carnal but spiritual, to wit, their faith and patience, the praise whereof he hath first ascribed unto God, v. 3. and though some commendation did hereby accrease unto himself, as to the Lords instrument for good to them, 1 Cor. 9. 1. yet his great design herein is not to hunt after applause unto himself, Gal. 1. 10. but to commend the Lord who had wrought by him, 1 Cor. 15. 10. and to excite others to the imitation of those praise∣worthy graces which were eminent in this Church, 2 Cor. 8. v. 1, 2, 3. with 8. Now the matter of his boasting was, as he himself doth next express, first, their patience or praise-worthy perseverance under the yoak of duty with the endurance of the cross, for the word in the original implyeth both perseverance and endurance. Next, their faith, or the exercise of that grace in all its branches under greatest difficulties, both which graces are com∣mended from the great opposition by which they were assaulted in their exercise, what from mul∣tiplyed persecutions, that is, afflictions from men

for righteousness sake, Matth. 5. 10. and what from multiplyed tribulations, that is, any affliction whatsoever, whether immediately or mediately from God; all which they did with patience and confidence endure, the word signifieth willingly to endure and suffer, Matth. 17. 17. 1 Cor. 4. 12. Doct. 1. Though Christians should not be proud of any applause or esteem they have, nor seek to have their graces made known for gaining esteem to themselves, except it be in subserviency to the praise of God; (see upon Gal. 6. v. 4. doct. 5.) yet they ought to look upon it as an encouraging mercy, when their name is savoury for good, and their graces made known among the Lords peo∣ple, in so far as they themselves are thereby ingaged to walk answerably to their name, 2 Cor. 9. 2. with 4. and are in better capacity to do good in their sta∣tion unto those with whom their name is pretious, 2 Cor. 8. 18, 19. and God doth thereby get the more of praise for his goodness to them from ma∣ny, 2 Cor. 1. 11. and others also are incited to glorifie God by their example, Matth. 5. 16. For, in order to their encouragement and comfort, he shews that their graces were made known by him to other Churches, and they esteemed of for them accordingly, while he saith, So that we our selves glory in you in the Churches of God. 2. Though we ought to endeavour, so far as is possible, to have our names savoury for good unto all, 1 Pet. 2. 12. yet those among men, unto whom we should study to approve our selves most, and to carry a deserved commendation from, are the sober and judicious Godly, who hate dissimulation

and flattery. And whatever be our esteem with, or commendation from fawning flatterers, or the weak, unsolid, (though otherwise pious) dis∣cerners, it can afford but small encouragement and comfort, if those others have bad thoughts of us, or stand by as neutrals: for, the encourage∣ment propounded to them doth stand in this that Paul and his associates, who were more eminently gracious, did think so well of them. So that we our selves glory in you, saith he. 3. A Mini∣sters boasting and gloriation as to his flock and charge should not be in their multitude, riches, greatness or civilities towards himself, nor yet simply in their high esteem of him for his abilities and graces, but in the success of his pains among them, and in the saving graces of Gods spirit be∣stowed upon them by means of his Ministry; Nei∣ther 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 ex∣position) 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 commenda∣tions, either by commending men too much above their known worth, or by boasting of them, al∣though 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 boast∣eth, 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 indiffe∣rently 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 tribu∣lations. 7. As the grace of patience under suf∣ferings presupposeth faith, and cannot be where faith is not, (whatever seeming patience a natu∣ral 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 pati∣ence 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 argu∣eth 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 va∣riety 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 en∣dure 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 un∣der 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 righ∣teous, 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 con∣vincing evidence that this righteous judgement shall come to pass, because supponing that undeniable principle which is clear to the very light of na∣ture, Rom. 1. 20. that God is an all-seeing omni∣potent 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, wor∣thy, 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 cheer∣fulness 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 ter∣rible 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 mise∣ry, and made perfectly blessed in the full enjoying of God unto all eternity, 1 Thes. 4. 17. For, he laboureth to perswade them that this day of gene∣ral judgement would come, that from the faith of it they might draw their comfort, which is a ma∣nifest token of the righteous judgement of God, saith he. 2. The most grown and praise-worthy faith and patience are not so perfect, but they are in hazard to be shaken and brangled by continued trouble and tryal, and stand in need to be supported

by God and underpropped by such consolations as the Lord hath stored up in his word, that they faint not: for, notwithstanding he hath presently shewn how much he had gloried in their faith and patience, yet he seeth it necessary, for their further support and comfort, to shew them that their patient suffering was a manifest token of the righteous judgement of God. 3. As that excellent truth, concerning the day of Gods most righteous judgement; doth hardly, and with great difficulty, get credit, some being wholly unwilling, 2 Pet. 3. 3, 4. and others not able to believe it as they gladly would; Mark 9. 24. So there is no truth or article of our faith whereof more convincing proofs and infallible demonstrations may be had than of this, for not only hath the spirit of God frequently and plainly asserted it, Joh. 5. 28, 29. but also every particular injury which the Lords people do suffer from men, and is not righted in this life, is an infallible argument and cogent proof that this day shall most undoubtedly come. So that there are infinite proofs, because there are infinite wrongs of that sort; which, saith he, is a manifest token of the righteous judgement of God. 4. The comforts of the Lords people under their saddest sufferings from men, are near at hand, if their eyes were not sometimes shut that they cannot see them, yea so nigh, that every cross of that kind hath an excellent cordial of sweet∣est comfort in its bosome, and the greater their cross is, the sweeter is the comfort which is brought along with it, and in it: for, he affirmeth that their unjust sufferings, and their patience un∣der

them, are so many tokens of the righteous judgement of God. 5. The day of general judge∣ment, and the remembrance of it, can prove com∣fortable only to such as may upon solid grounds expect a favourable sentence on that day from Christ the Judge; for, the comfort propounded doth not lye wholly in this, that the righteous judgement of God shall come, but also that the event of it shall be good as to them; even that ye may be counted worthy of the Kingdom of God, saith he. 6. As none shall enjoy the Kingdom of Heaven, but those whom God maketh fit and meet for it, though not by making them to me∣rit Heaven (for it is the gift of God, Rom. 6. 23.) yet by working in them all those gracious qualifications, which are required in those, upon whom he hath bound himself by gracious cove∣nant and promise to bestow eternal happiness: Col. 1. 12. with 13. 14. So the main business of the day of Gods righteous judgement, at least that piece of it wherein the comfort of believers doth chiefly lye, shall be in the Lords judicial accepting, and publick declaring that the perse∣cuted Godly (whom wicked men did judge the scum and off-scouring of the world, 1 Cor. 4. 13.) are worthy, fit and meet to reign with him for ever. Which gracious acceptation of his, though it be really past, Eph. 1. 6. and inti∣mated to their own consciences here on earth, 1 Joh. 3. 19. yet the publick manifestation of it, in the view of Angels, devils and reprobates, is reserved until that day, and shall be then per∣formed; for, he sheweth that the end and event

of the righteous judgement of God, is, that they may be counted judicially accepted, and declared worthy and meet for the Kingdom of God. Now he accounteth and declareth none meet for it but those who are made meet. 7. As the Kingdom of Heaven and glory is worthy to be suffered for, and will be so esteemed of by all them who shall one day be counted worthy of it and meet for it; So such ill will hath Satan that any should enjoy that Kingdom which he himself hath irre∣coverably lost, 2 Pet. 2. 4. and such is the ha∣tred of wicked men, though not to Heaven it self, yet, to the way of faith and obedience which lead∣eth to it, that there is none who entreth that way, who may not expect the utmost of Satans and wicked mens malice to pursue them in it, and that mainly because they walk in that way, whatever be those other pretexts which their persecutors may hold out, 2 Tim. 2. 9. For, he affirms they did suffer for the Kingdom of God, and makes that an evidence that they shall be accounted meet for it: for which ye also suffer, saith he.

Ver. 6. Seeing it is a righteous thing with God to recompence tribulation to them that trouble you.

7. And to you who are troubled, rest with us—

He doth here prove that their patient suffering of injuries from men was an infallible proof of the righteous judgement of God, and that the event thereof shall be such to Christian sufferers as he hath presently affirmed; and that because it is a

righteous thing with God, or, a thing that his most righteous nature did oblige him to, even to recom∣pence and repay trouble unto all such as did un∣justly persecute and trouble them for righteousness sake, v. 6. and to recompence and bestow rest from all trouble and labour to those who are put to trou∣ble and hardship by men for love to their duty; and that with us, to wit, with the Apostles and others; whereby he doth not only commend this excellent rest unto them, as being a rest with such, but doth also shew them that he did not now speak of a thing uncertain, but what he had the faith of as to his own particular. And whereas he saith that Gods righteous nature doth no less bind him to this than to the former, The meaning is not as if this blessed rest had been merited by them, as trouble and torment was by their persecutors, Rom. 6. 23. but because Christ had merited this rest for them, Rom. 3. 26. and God of free grace had obliged himself to bestow this rest upon them, Matth. 5. 11, 12. and therefore it is a righteous thing with God to recompence it to them, as righ∣teousness is taken elsewhere for his faithfulness in keeping promise, see Psal. 143. 1. 1 John 1. 9. From all which he doth leave it unto them to ga∣ther, that seeing this recompence was not given now, but all things were almost contrary, there could be no surer demonstration of a day coming wherein the Lord in righteousness shall give it to the full, which he doth here intend to prove. Doct. 1. Whatever is righteous with God, and judged so by him, shall undoubtedly come to pass, and therefore though for the time truth may fall in the

streets, and equity cannot enter, Isa. 59. 14. yet either now or afterwards judgement shall return unto righteousness, and the cause which is account∣ed righteous with God shall have the upper hand: for, his scope is to prove that there shall be a day of Gods righteous judgement, because it is a righte∣ous thing with God that it should be so even to recompence trouble, &c. 2. It is the ordinary lot of the Lords people, and a thing which the Lord would have them undoubtedly to expect, to meet with an unjust measure, and unrighteous sentence from the judgement-seats of men, who do usually, either through blindness of judgement, Act. 3. 17. or perverseness of will, Zech. 7. 9. with 11. con∣demn the innocent and absolve the guilty; for, while he saith that the rendering unto every man his due is a righteous thing with God, he secretly implyeth that the doing so much is not often judged righteous by men. 3. The Lord alloweth his persecuted people to comfort themselves under their saddest sufferings from the faith of this, that the Lord shall, either now or afterwards, one time or other, reckon in wrath and strictest justice with their obstinate and Godless persecutors. And therefore the Lords people may and should com∣fort themselves, and rejoice in the approaching ruine of their enemies, though not as it is their mi∣sery, Job 31. 29. yet as the necessary result of their ruine is Gods glory, Psal. 59. 13. and as it shall be made thereby evident that God hath owned the righteous quarrel for which the Godly suffer, Psal. 58. 10, 11. and as their rest from trouble shall necessarily go along with the ruine

of their enemies; For, in order to their comfort under persecution, he doth mind them of that re∣compence of trouble which was to come upon their godless persecutors. Seeing it is a righteous thing, saith he, to recompence trouble unto them who trouble you. 4. Though some, who for the present are most godless persecutors may after∣wards turn to God and obtain mercy, 1 Tim. 1. 13. in which ca••e the stroke of divine justice, due to such, hath lighted upon Christ the surety, Isa. 53. 5. Yet as the most part of cruel persecutors do persist impe∣nitent, so the heaviest dint of divine vengeance shall undoubtedly fall on such in the day of Gods most righteous judgement; for, while he mentioneth only persecutors, here, as those upon whom God is bound in righteousness to execute judgement, he implyeth that many of such shall dye without mercy, and shall be most severely judged at the last day: to recompence trouble unto them that trou∣ble you, saith he. 5. The righteous judgement of God may be seen, not only in his causing wrath and vengeance to follow where sin hath gone be∣fore; but also, and mainly, in the nature and kind of those judgements which he doth inflict; in so far, that, in some respects, they answer and are suitable unto the sin for which they are inflicted, so that wicked men may in their sin foresee their stroke, and in their stroke may read the sin for which they are stricken: Jude. 1. 7. For, he doth make it a righteous thing with God, not only to inflict judgement for sin upon the wicked, but also such judgements as are most suitable to their sin, even to recompence trouble unto them that trouble

you, saith he. 6. This present time is a time of trouble, and not of rest, unto the people of God. Their trouble is now, what from men, Mat. 10. 22. what from devils, Eph. 6. 12. what from a body of sin within them, Rom. 7. 24. what from their own consciences, which, sometimes with ground, Psal. 32. 3. and sometime without ground, Psal. 88. 3. do vex and trouble them, and what from God himself, Job. 6. 4. who doth not see a con∣stant rest here to be sitting for them, Psal. 55. 19. But their rest in all these respects shall be after∣wards: For, while he saith, It is a righteous thing with God—to give the Godly who are troubled rest in the day of his righteous judgement, he doth tacitly imply that they have not rest here. 7. The wisdom of God hath so contrived the way of the elects salvation, as not only mercy in God, but also his provoked justice, is satisfied with it, yea and ingaged for it; So far will justice be from standing in opposition to it; For, he saith, It is a righteous thing with God to recompence—rest unto you who are troubled. 8. It addeth much to the excellency of that rest which remaineth unto the people of God, that it shall not be enjoyed by one alone, or some few only, but all the Saints, from the most eminent unto the meanest, shall be compartners in it, in so far as, though the glory of all shall be derived immediately from God, 1 Cor. 15—28. yet the presence of all the glorified Saints shall make their glory the more desirable, and the joynt concurrence of them all in one and the same song of praise to God and the Lamb, Rev. 7. 9, 10. shall doubtless, by reason of the

concord and harmony flowing from it, make their song the sweeter; for, he commendeth this excel∣lent rest from this, that the Apostles, Prophets, and such eminent Saints as they should share with them, and they with those in that rest: and to you who are troubled rest with us, saith he.

Ver.—7. When the Lord Jesus shall be re∣vealed from Heaven with his mighty Angels.

8. In flaming fire,—

The Apostle doth here enter a second ground of consolation, or rather enlarge and clear the former, while he condescendeth upon the day wherein the forementioned retribution shall be made, to wit, the day appointed for the last judgement; and thence doth take occasion, for the greater comfort of the persecuted Godly and terrour of their God∣less persecutors, to describe that day, first, from the glorious manner of Christs coming to judge∣ment on it, set forth in three expressions: first, he shall be revealed from Heaven, his glorious hu∣mane nature, for the time contained and hid from us in the Heaven, Act. 3. 21. shall then appear to our eyes and senses, Rev. 1. 7. and not only ap∣pear, but also locally descend unto the aire, 1 Thes. 4. 16. from the highest Heavens to which he once ascended, Eph. 4. 10. Secondly, He shall come ac∣companied with a glorious train and re••inue of a thousand times ten thousands (Jude v. 14.) of the blessed Angels, here called mighty, to shew that they shall be fitted for their work wherein they will be then employed, and, more particularly, to

gather the elect, Matth. 24. 31. and to execute his terrible sentence against the reprobate, Matth. 13. 41. This is contained v.—7. Thirdly, he shall come in flaming fire, by which the Heavens and earth which now are, shall be dissolved and burnt up, 2 Pet. 3. 10, 12. and damned reprobates shall be tormented, Heb. 10. 27. Doct. 1. Though the souls of believers are at death made perfect in holiness, Heb. 12.—23. yet their happiness is not then compleat, nor before the end of time in the day of Gods righteous judgement; in so far as their bodies shall lye dissolved in the grave un∣til then, Job 19. 26, 27. and then being raised in glory they shall be united unto their souls, Joh. 5. 28, 29. and the whole man perfectly and unchangeably blessed, 1 Thes. 4. 17, 18. The Lord having so provided, that neither our fore∣runners without us, nor we without our after∣comers, shall be compleatly glorified; but the head-stone of glory being put upon all at once, the glorifying of Christ in them, and of them in Christ, may be the more solemn and glorious: for, he sheweth that the recompence of rest will be when the Lord Jesus shall be revealed, &c. and not until them. 2. It may contribute not a little to the comfort and encouragement of Christian sufferers, and the terrour of their Godless Persecutors, to know not only that a day of general Judgement shall be, but also that in that day the Lord Jesus shall be Judge; even he, for whom the Godly suffered, Act. 5. 41. who gave himself to death that he might save them, Ephes. 5. 25, 26, 27. who is their head, Ephes. 1. 22. their husband,

2 Cor. 11. 2. their dearest friend, Cant. 5. 16. and therefore he cannot choose but pass a favou∣rable sentence on them; and it is he whom wicked men despised, Isa. 53. 3. whose gracious offers they rejected, Matth. 23. 37. whose servants, friends and followers they set at nought and per∣secuted, Gal. 4. 29. and therefore there can be none whose terrible sentence they have more rea∣son to fear than his: for, in order to the main scope, which is to comfort the persecuted Godly, and, as a mean subservient thereto, to terrifie their Godless Persecutors, he sheweth that Christ shall be the Judge. When the Lord Jesus shall be revealed, &c. saith he. 3. Though there be much revealed, preached and m••de known of Christ, 2 Tim. 4. 17. yet he remaineth obscure and hid. The wicked do not know him at all, as not believing the truth of what they hear con∣cerning him, Isa. 53. 1. until they see it to their own unspeakable sorrow and grief, Rev. 1. 7. yea and even the Godly do but know in part, 1 Cor. 13. 9. and cannot comprehend, by faith and at a distance, the hundredth part of that ex∣cellency and beautiful glory which they shall find him adorned with when they shall see him face to face, 1 Cor. 13. 12. Besides that his bodily pre∣sence is, for the time, kept up from their eyes, the curtain of the highest Heavens being inter∣posed betwixt them and that glorious sight. For, while he saith, the Lord Jesus shall be then re∣vealed, it is implyed that until then he is in a manner hid. 4. It may also contribute much to the comfort of the Godly, and terrour of the

wicked, that Jesus Christ, the Judge, shall come, not in a state of humiliation, as he did at the first, when his divine glory was so much covered over with the vail of humane (though sinless, Heb. 4. 15.) infirmities, that a natural eye could see no beauty in him for which it should either de∣sire him or fear him; Isa. 53. 2. But he shall come as an exalted King, accompanyed with a glorious train of mighty Angels to execute what sentence shall be passed; from whom as the Godly can expect nothing but favourable dealing, as from their dearest friends, their fellow servants, Rev. 22. 9. and those who are employed by Christ the Judge to bring about the good of the Elect, and, in a manner, to serve them while they are here on earth, Heb. 1. 14. So the wicked can expect nothing but the certain and summary execu∣tion of their dreadful sentence from those blessed creatures, designed executioners for that very thing, whom the damned reprobates cannot resist, they are so mighty and strong, Psal. 103. 20. nor flee from, they are so swift, Isa. 6. 2. nor move with flattery and requests, they are so true unto their trust; Psal. 103. 21. For, in order to the comfort of the one and terrour of the other, he sheweth how Christ shall come accompanied with a glorious train of mighty Angels. 5. Even those things which are in themselves most terrible, and shall be so to Godless reprobates at Christs second coming, have in them matter of comfort and encouragement unto the Godly; and, in par∣ticular, those very flames which shall put those Heavens and Earth, which now are, all in a blaze,

and, consequently, shall prove a most terrible and sadning sight unto the wicked, when all their de∣lightsome Idols are burnt up and destroyed before their eyes, and that flame of fiery wrath then kindled shall devour themselves unto all eternity; even those terrible flames shall be a comfortable sight unto the Godly, yea and the fore-thoughts of them may and should yield comfort to them under their present trouble, as knowing that the more terrible that judgement is, which doth remain for their adversaries, the more are they both in their persons and cause, owned by the Lord, for clearing whereof he will give such evident proofs of his wrath against all who will not favour them as he doth; for, in order to their comfort, he sheweth that Jesus the Lord shall be revealed in—flaming fire.

Ver.—8. Taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ.

He describeth the day of Judgement, secondly, from a twofold end of Christs coming on it, and joyntly cleareth that two-fold retribution spoken of v. 6, 7—The first end relateth to the wicked; he shall come to take vengeance on them, that is, to proceed against them, as a wrathful judge, with all extremity, and without any mixture of mercy, for vengeance signifieth a wrathful re∣tribution of evil; and those upon whom he shall take vengeance are of two sorts, 1. All those, whe∣ther Pagans or profest Christians, who know not God, and are ignorant of what may, and is necessary

in order to salvation to be known of him. 2. All those among Christians, who though they have some knowledge of Gospel-truths, yet, do not yield that subjection and obedience thereunto, which is enjoyned by it; The greatness of which sin of disobedience to the Gospel is hinted at in this, that the Gospel is here called the Gospel of our Lord Jesus Christ, that is, a doctrine which he hath revealed, and which treateth of him, and the way of acquiring a right unto him, and to life eter∣nal through him. So that to slight and disobey the Gospel is to slight Jesus Christ, with all the good things purchased by him. Doct. 1. Men, by living in their ignorance of God and disobedience to the Gospel, do not only wrong themselves and are indeed greatest enemies to their own mercies, but do also injure the Lord, and what in them ly∣eth do put an affront upon him, as if the knowledge of God were not worth the pains, and as if Christ had put himself to unnecessary travel for purchasing life and salvation 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 be∣sides bloody persecutors, in the great day, even up∣on all who know not God and obey not the Go∣spel; 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 hold∣ing forth promised furniture and strength for en∣abling 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 com∣mandeth the same things which the Law command∣eth, with respect had to the forementioned diffe∣rences and others of that kind; for, while he speak∣eth 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 condemna∣tion 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 disobe∣dience 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 ven∣geance which shall be then inflicted upon the ig∣norant 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 T••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 s••all be eternal. The word signifieth properly a thing alwayes ex∣isting 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 de∣struction. 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 tor∣ment 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 diso∣bedient, shall be punished with everlasting destru∣ction 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 un∣dergoe 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 in∣finite 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 destructi∣on, Their debt will never be payed, and they shall not

come out of prison until they pay the uttermost far∣thing, Matth. 5. 26. Doct. 4. Though the consci∣ences 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 be∣hold 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 quick∣ly and without the least reprive be put in execution; so that in all probability there shall be no long pro∣cess, 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 em∣ployed to accomplish and continue their torment. They shall be punished—from the presence of the Lord and from his glorious power, to wit, joyntly and without intermission.

Ver. 10. When he shall come to be glorified in his Saints, and to be admired in all them that be∣lieve (because our testimony among you was be∣lieved) in that day.

Here is the second end of Christs coming, and it relateth to the Godly, called here, 1. Saints, strictly taken for those who are inherently holy, and real students of, and proficients in that sanctifi∣cation which is described upon 1 Thes. 4. 3. next, believers, who are endued with the grace of saving faith, described 1 Thes. 1. 3. and all such believ∣ers, and no doubt all such Saints also, are to share in the end of Christs coming here mentioned, which is to be glorified in them, that is, to put such a glory upon them (both in soul, Matth. 22. 30. and body, Phil. 3. 21.) as he himself shall be thereby glorified: not only shall the glorified Saints themselves give glory to him, but the glory of his mercy, power, goodness and other attri∣butes shall, in their glory, be made manifest unto all the world, upon occasion whereof the glorified Angels also shall glorifie him. The Apostle adds that Christ the Judge shall also be admired in them, that is, shall put such glory on them as never was expected, neither by themselves or others, Isa. 64. 4. and therefore it shall be admired by all beholders, and the mercy, power and grace of Christ, the bestower, shall be admired and won∣dered at much more. Only the Apostle having first, as it were at the by and in a parenthesis, applyed this general ground of consolation to them in par∣ticular, by giving a reason for his so doing, to wit, because they had believed and given credit unto

the doctrine of the Gospel, to the truth whereof he and his associates had given testimony, he doth, in the end of the verse again repeat the time when this shall be, to wit, in that day of Christs second coming, and not until then, hereby to put a stop to their precipitancy in hastening too much after it. Doct. 1. Jesus Christ the Judge shall not be so much transported with rage and fury against the wicked, in the day of general judgement, as to make him forget his tender mercies unto the Godly; he knoweth how to make the same day the greatest for terrour unto his foes, and yet the greatest for Joy unto his friends; for, Paul sheweth that he shall take vengeance upon the one, and be glorified in the other, both in one day; when he shall come to be glorified in his saints. Yea, 2. The great errand of Christs coming to general Judgement is not so much to render vengeance unto the wicked, as to glorifie and save the Godly, the former being in some respect but as a mean to set forth the glory and solemnity of the latter, Rom. 9. 22, 23. for looking narrowly to the Text, we find that Christ doth take vengeance as it were but in the by, when he shall come, as it were of purpose, to put glory on his people. Taking vengeance on them that know not God, saith he, v. 8. when he shall come to be glorified in his Saints. 3. The rest remaining to the now afflicted and troubled people of God is a glorious rest, and therefore not a total cessation from all action and duty, as lifeless stones, (that rest should have no glory in it,) but from the sin, infir∣mities and misery with which they are encompassed and attended now in the way of duty, and from all

such duty as implyeth any want or imperfection in the performer; otherwise their rest were not com∣pleatly glorious; for, Paul exponing and clearing the rest which was promised, v. 7. saith, he shall come to be glorified in his saints. 4. Though the glory of Christ the Judge will be ser forth, to the admiration of all beholders, in the pouring forth of his wrath and vengeance upon Godless reprobates, his proud and obstinate enemies; yet his glory will be incomparably more and more admired in his putting glory upon the Elect, in so far as the re∣probate shall receive but what they deserve, but as for the Elect, besides the wonderful change which shall be wrought in them, the glory put up∣on them shall be without, yea and contrary to their deserving; for, Paul saith, he shall come to be glo∣rified and admired in his saints, as if his glory to be had in judging reprobates were no glory being compared with that. 5. There is such a necessary connexion betwixt the glory of Christ, and the glory wherewith the Elect shall be glorified in Heaven, that the former is the result of the latter. Christ the head is glorified in that glory which he himself hath procured for, 2 Tim. 1. 10. and shall bestow upon his members, 2 Tim. 4. 8. and there∣fore we neither need nor should separate Gods glory from our own salvation, but are to seek the latter jointly with, and in subordination to the for∣mer; for, Paul sheweth that Christ shall be glori∣fied in their glory. When he shall come to be glori∣fied in his saints. 6. Though there be much fore∣told in Scripture of the glory which shall be put upon the Lords people in the last day, 1 Joh. 3. 2.

yet that which is revealed to that purpose is so little believed, Mark 9. 24. and cometh so far short of that height of glory wherewith they shall be then adorned and crowned, that Heaven and happiness shall be a far other thing than ever en∣tered in the heart, not only of natural men, but also of the Godly themselves, to think upon: for, therefore the first sight of it shall strike them with admiration, as at a thing beyond their expectation and hope, he shall come to be admired, saith he. 7. As Heaven and glory shall be enjoyed only by believers and Saints; So all those are Saints who are believers, and all are believers who are saints; there being an inseparable connexion betwixt sa∣ving faith and inherent holiness, as betwixt a ne∣cessary cause and the effect which floweth from it: for, he putteth the saints and them that believe the one for the other, and sheweth that glory is the por∣tion of such only; to be glorified in his saints, and admired in all them that believe. 8. Though there be degrees of glory in Heaven, Dan. 12. 3. yet the meanest believer shall enjoy so much, as the most enlarged heart cannot once imagine or comprehend while we are here; for, Paul saith, he will be admired in all them that believe, even the meanest believer not excepted. 9. Our choicest comforts, while we are here on earth, consist in those things which we have not in hand, but shall enjoy hereafter; and therefore the more we exercise our faith and patience, our comforts will prove the more satisfying and lively: for, he shews that the great and good things, which are here spoken of in order to their comfort, shall

not be performed before the last day, to be admi∣red, saith he, in all them that believe—in that day. 10. We are not bound to believe any other doctrine, as necessary to salvation, but that where∣of it can be made out convincingly that the Apostles and other penmen of holy Scripture, directed in∣fallibly 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 par∣ticular 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 quali∣fied 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 pur∣pose, to wit, because Christ was to come to be glo∣rified 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 ac∣complish, 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 good∣ness, to shew that nothing but his own goodness, and propenseness to communicate good from him∣self to others, was the cause and motive of that de∣cree. See Eph. 1. v. 4. doct. 7. Thirdly, That the Lord by his own omnipotent power would ful∣fil, 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 tentati∣ons 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 stand∣ing, 2 Tim. 2. 10. So it is a choice ground for comfort and encouragement unto suffering Christi∣ans, 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 th•• Lords people, as well as it is to preach unto them; So the more a people do thrive in grace by a Mini∣sters 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 encou∣ragement 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-be∣ing, in their believing his testimony mentioned v.—10. and related unto here in the causal particle wherefore. Wherefore also we pray al∣wayes

for you. 3. It is the duty of those who have gotten their interest in God made clear, to im∣prove 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 recom∣pence 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 accepta∣tion, his vouchsafing and accounting of us as such; for if we were worthy of Heaven, by our own me∣rit, to what end doth he pray to God that he would count them worthy of it? and he expresseth Hea∣ven 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 plea∣sure 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 be∣ing accounted worthy, and that Gods good plea∣sure 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 ele∣ction 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 not from any ••oreseen goodness in us, but from the meer good will and goodness of God; for, there∣fore doth he call it all the good pleasure of his good∣ness. 7. As God doth not accomplish all the good pleasure o•• his goodness unto the elect at once, but by degrees and measures until it be fully accomplished in glory; Matth. 25. 34. So though no endeavours of ours could have any influence on God for moving him to enact such a gracious de∣cree in our favours, Rom. 9. 11. yet they may pro∣move the execution of it; And, especially, fervent prayer is a mean appointed by God for furthering this decree to its full accomplishment: for, the Apostle, by praying unto God that he would ful∣fil all the good pleasure of his goodness, doth inti∣mate the usefulness of prayer in order to that end. 8. As it is the grace of faith, with all its gracious effects, which in Gods account doth fit a man for Heaven; So faith, and all the graces of Gods spi∣rit flowing from it, were resolved on by God in that eternal decree of election to be bestowed upon the elect. And therefore foreseen faith did no wayes move the Lord to elect any, or one more than ano∣ther;

for, the Apostle, condescending upon the mean how they may be accounted, and consequently made, worthy by God, intreateth him to fulfil the work of faith in them, and maketh this a piece of Gods good pleasure of his goodness towards them. and fulfil—the work of faith, saith he. 9. As the grace of faith admits of degrees, and every degree of faith is Gods work; So the carrying on of the work of faith, especially in suffering times, from one degree to another, is a task of such diffi∣culty, and meeteth with such opposition from men, from devils, from within a mans self, Luke 22. 31, 32. that it is not only Gods work, but his wonderful work, a work which calleth for omnipo∣tent power, to the working of it: for, he prayeth that God may fulfil, or carry on by degrees to∣wards perfection, the work of faith with power.

Ver. 12. That the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God, and the Lord Jesus Christ.

Here is a third thing in this prayer, the end pro∣posed to be brought about by it, or by the good things sought after in it, to wit, that Christs name, or himself with all his glorious attributes, might be glorified in them, that is, acknowledged and set forth as praise-worthy and glorious by them, both in word and work; and that not only in this life, but also, and mainly, in that which is to come, see v. 10. and that they might be glorified in him, that is, the glory put upon him by them might reflect

upon themselves again, and so the more they glori∣fied him, they might the more be glorified by him. But lest they might take matter of boasting hence, as if their glorifying of Christ did merit glory from him to them, he ascribeth all, even that glo∣ry of theirs, which had its rise from their glori∣fying him, not to any merit of theirs, but to Gods free grace and favour in Christ. Doct. 1. A Christians great design and chief end, which he ought to propose unto himself in all his actions, is the glory of God in Christ, and that his praise∣worthy attributes of mercy, love, wisdom, justice, &c. as they are glorious in themselves, so they may be acknowledged for such by us, and by others also, so far as in us lyeth; for, the great end of Pauls prayers, and that which he would have them propose to themselves in all their actions, is, that the name of the Lord Jesus may be glorified in them. 2. As the more we set our selves to glorifie Christ, the more of glory will thereby accrease unto our selves; So we are neither to expect that Christ will glorifie us, but in and by our glorifying him, nor yet to account that any true glory or credit to us, but what resulteth from our putting of glory one way or other upon him: for, he maketh Christs glorifying us the result of our glorifying him, That the name of our Lord Jesus may be glo∣rified in you, and ye in him. 3. Grace is the only way to glory, and the glorifying of Christ in us, and of us in him, is the necessary result of Christs carrying on the work of grace in us according to the good pleasure of his goodness towards perfe∣ction. And whatever we be otherwayes, if this

be wanting, we are dishonourable to Christ, and acquire nothing but shame and disgrace unto our selves; for, he maketh Gods fulfilling the good pleasure of his goodness in the work of faith, the mean both of Christs glory and theirs, That the name of the Lord Jesus may be glorified, &c. 4. That any thing in us doth glorifie Christ, or that any glory doth accrease unto us by our glorify∣ing him, is not to be imputed to the worth or merit of our works, in the best whereof, if the Lord should straitly mark iniquity, there would be found matter of dishonour unto God and of shame unto our selves, Isa. 64. 6. but it floweth wholly from Gods free grace and favour, which covereth the imperfection of our work, Eph. 4.—32. and ac∣cepteth of what is right in it as service to himself, Eph. 1. 6. For, so much doth he teach, while he saith, according to the grace of our God. 5. That Jesus Christ is true God appeareth from this, that not only the title of true God may be looked upon here as ascribed unto him, see Joh. 5. 20. but also that from his grace and favour all our glory here and hereafter doth flow, and that he is the absolute Lord and dispenser of it; according to the grace of our God, and the Lord Jesus Christ.

CHAP. II.

IN the first part of this Chapter, the Apostle doth exhort them to guard against a fabulous errour, which did spread among them concerning Christs second com∣ing, as if it had been to fall out in that present age: which ex∣hortation is, first, seriously and at large propounded, v. 1, 2. next, briefly repeated, v. 3.—

In the second part, he doth refute the forementi∣oned errour, and foretelleth a general apostasie under the Antichrist. Which prophesie consists of six branches. In the first he foretelleth that the Antichrist shall be revealed, and bring this apostasie to an head, v—3— In the next, the Anti∣christ is described, 1. From his nature, 2. From two of his titles, v.—3. Thirdly, from two of his properties, his opposition to Christ, and arrogance, both in relation to lawful Magistrates, and to God himself, and Fourthly, from the great∣ness of his power, and the place where he shall ex∣ercise it, he shall sit in the Temple of God, v. 4. which doctrine he sheweth was no new invention of his own, v. 5. In the third branch of the Prophesie he sheweth that Antichrist was not yet revealed, because of a stop and impediment in the way of his rising, v. 6. which should keep him still at under until its removal, v. 7. after which he would dis∣cover himself, v. 8.— In the fourth branch he

foretelleth Antichrists ruine, v—8. In the fifth he mentions the means and helps of his advance∣ment, to wit, 1. Satans assistance, 2. A faculty of working lying Miracles, v. 9. and 3. Deceitful false doctrines, v. 10— In the sixth he sets forth his success and describeth his subjects, first, from their eternal state, they perish, 2. From the cause of their perishing, to wit, their rejecting of truth, v. 10. and their believing grossest untruths, the Lord having given them up to the power of errour, v. 11. Thirdly, from the judgement fol∣lowing upon both the former sins, v. 12.

In the third part he confirms and comforts them against the power and terrour of this apostasie; first, from the certainty of their perseverance and salvation grounded upon their election, v. 13. which he cleareth from their effectual calling, v. 14. next, by exhorting them to constancy in the do∣ctrine received, v. 15. Lastly, by praying to God for them, that he would comfort and establish them, v. 16, 17.

Ver. 1. NOw we beseech you brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him.

The Apostle being to establish these Thessaloni∣ans in the truths against a spreading errour con∣cerning the time of Christ second coming (which is expressed v▪—2.) doth, first, in order to that end, beseech them lovingly and meekly as bre∣thren. 2. He enforceth the exhortation, or rather the disswasive, with a kind of religious adjuration

by Christs second coming (about which the present errour was) and by their gathering together unto him, to wit, at the last day, when all the elect shall be fully gathered from the four winds, Mat. 24. 31. and caught up to meet the Lord in the air, 1 Thes. 4. 17. So that he doth in effect obtest them, that as they would have comfort at Christs second coming, and partake of that glory, which the elect being gathered together shall receive from him then, 1 Thes. 4▪—17. so they would obey the pre∣sent exhortation, and keep themselves at a distance from the following errour. Doct. 1. The spirit of errour is so far from being banished and put to si∣lence by the Churches afflictions and weighty suf∣ferings, that it sometimes takes occasion from those to rage the more among a people, who being wea∣ried with the cross, have oft an open ear to receive whatsoever it is, whether truth or errour, which promiseth most of present ease, and of a speedy de∣livery from their present strait: for, though this Church was presently under a suffering lot, chap. 1. 4. yet this errour, which did maintain that Christ was presently to come and put an end to trouble at the last day of judgement, did spread fast among them, hence Paul doth seriously exhort them to guard against it. Now we beseech you, brethren. 2. The Ministers of Christ ought so to propound the sweet and ravishing consolations of the Gospel to an afflicted people, as they do not omit to press such duties on them as their afflicted state calleth for, or to tax them for yielding in the least to such tentations as Satan takes advantage from their affliction to assault them with; and that

because untenderness of this kind doth hinder the most sweet and powerful consolations of the Go∣spel to work and take effect, Jer. 42. 10, 11. with 44. 15, &c. for, Paul, having comforted this af∣flicted Church, chap. 1. doth now exhort them to duty, and indirectly tax them for their being so soon taken with the present plausible errour. Now we beseech you brethren. 3. The Minister of Christ, as he ought to entertain love betwixt him and the people of his charge, and for that end to deal affectionately with them at all times: So chiefly when he hath to do with those who are ei∣ther tainted, or in hazard to be tainted, with er∣rour, especially so long as they are not incorrigible in their errour; and that because a spirit of pride doth usually accompany a spirit of errour, so that the person tainted with it can hardly endure to be contradicted, Gal. 4. 16. if he be not convin∣ced that he who contradicts his errours, doth love his person, and dealeth affectionately with him: for, therefore, while Paul is about to meddle with their errour, he dealeth most affectionately with them. Now we beseech you brethren. But 4. The Lords Minister ought not (under pretence of ten∣der and affectionate dealing with those who are tainted with errour) to speak against their errours coldryfly, as if it were a thing indifferent whether they returned to a right mind or not, but (as he would be faithful to God, Gal. 1. 10. and the souls of people, 2 Cor. 11. 3.) he must deal seriously with them, set their hazard before them, and ear∣nestly obtest them, by that which is dearest to them, to quit their errour and embrace the con∣trary

truth; for, thus doth Paul beseech and in a kind adjure them by the coming of our Lord Jesus Christ and our gathering together unto him. 5. Errour about a truth, or any circumstance of it doth (in so far, at least) hinder or endanger the good and comfort, which might be otherwise reap∣ed by it: for, while Paul obtests them, that, as they looked for comfort at Christs second coming, so they would beware of that errour which did antedate the time of it, it is implyed that their em∣bracing of that errour would in some respect hin∣der, or at least hazard the comfort which they might have by the faith of that day. We beseech you, saith he, by the coming of our Lord Jesus Christ. 6. As Christ will certainly come to judge the world, and all believers shall be gathered to him, as Eagles do resort unto the Carcase, Matth. 24. 28. so we ought to entertain thoughts of that day with a kind of religious awe and reve∣rence, to wit, so as we do not mock at it, 2 Pet. 3. 4. but that (certainly believing it will be) we order all our deportment as we may prepare and make ready for it, 2 Pet. 3. 11, 12. for, he adjures and obtests them by the coming of our Lord Jesus Christ, and our gather∣ing together unto him, now we use not to obtest but by such things which are most certain, and to which we owe a kind of religious respect and re∣verence. 7. Then is the day of Christs second coming desirable and precious to us, and thought upon as it ought by us, when, having made ac∣quaintance and friendship with Christ our Judge, we have ground of confidence that he will not be

terrible but friendly to us in that day, otherwise a man can never think upon it with love, desire and religious reverence, but will abhor the very thoughts of it; for, as this obtestation implyeth this day to have been desirable unto them and re∣verently thought upon by them, so Paul doth shew from what this did flow, even their interest in Christ the Judge as theirs, and the hope of their being gathered together among the rest of the elect unto him then, while he saith, by the coming of our Lord Jesus Christ, and our gathering together unto him; he calleth Christ our Lord, and the ga∣thering, our gathering.

Ver. 2. That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter, as from us, as that the day of Christ is at hand.

The Apostle in this verse doth, first, set forth, in general, that from which he doth disswade them, to wit, 1. That they would not be soon shaken or suffer themselves to be tossed to and fro like the waves of the Sea (as the word signifieth) by the winds of false doctrine in or from their mind, that is, from their received opinion and judgement con∣cerning the truth in hand (as the word is rendred, 1 Cor. 2. 16. and 11. 10.) or from the right use of their wit and reason, the loss of which he doth hereby insinuate would be the sad fruit of embracing the present errour; and, 2. That they would not be troubled, or suffer themselves to be perplexed, vexed and affrighted with the dreadful

representation of approaching judgement, by which, it is like, the promoters of this errour did unces∣santly alarm and affright them, for the word is a metaphor taken from souldiers affrighted with a sudden and dreadful alarm. Next, he condescends upon a threefold deceit which the maintainers of this errour did make use of to seduce and unsettle them, which he exhorts them to vilipend as being of no weight: first, they pretended to the spirit, whereby (as it is contradistinguished to the other two) must be meant some immediate revelations which they did falsly give out themselves to have had from the spirit of God, Micah 2. 11. next, to some unwritten word which, as it seemeth, they did falsly alledge had been spoken by Paul or some other Apostle to that purpose, 3. To some Epistle written by Paul himself, and this, either the former written to this same Church which it seemeth they did wrest to countenance the present errour, as if he had taught 1 Thes. 4. 15. that Christ would come to judgement in that present age, or some other Epistle forged by them and fa∣thered upon the Apostle, which hath not been un∣usual even then, as appears from his great care to subscribe every Epistle with his own hand for pre∣venting such impostures, chap. 3. 17. Lastly, he expresseth the particular errour from embracing whereof he doth so affectionately and seriously disswade them, to wit, that the day of Christ, or of Christs second coming, was at hand. The word in the Original doth differ from that which is 1 Pet. 4. 7. and expresseth so much, as if the day of judgement had been instantly to fall out in that

very age, which doubtless was the opinion vented by those seducers and refuted here by Paul. But the word used by Peter, expresseth only that it was drawing near, and in what sense he would be un∣derstood is explained by himself, 2 Pet. 3. 8, 9. to wit, in respect of God, with whom one day is as a thousand years, and a thousand years as one day. However Peter doth not condescend upon any pe∣remptory time, neither day, year, nor the present age, as those seducers did. Doct. 1. The spirit of errour is usually most prevalent and taking with people, when it is first hatched and publickly vent∣ed. The newness of the thing, the fair pretexts wherewith it is coloured, and peoples inadvertence to what it tendeth, make many without deliberation engage in it, and being once engaged to stand to it: and therefore if the first assault of errour were once withstood, and time and leisure taken to ad∣vise upon it, before we did indeliberately and sud∣denly close with it, there should not be so much hazard, at least of being carryed away with it; for, he beseecheth them that they be not soon sha∣ken, not as if he did allow them to be shaken, pro∣vided it were not soon, but because if they did endure the first brunt, and were not soon shaken they would readily not be shaken at all. 2. As a sudden rash and unadvised engaging in the way of errour is usually accompanied with a spiritual phrensie and madness, and transporteth men beyond the bounds of right reason, both in the defence and propagation of their errour (however they may be abundantly rational in their other actings, 2 Cor. 9. 2. with 11. 20.) So an unsound and unsetled

judgement in the point of truth, is usually accom∣panied with errour and disturbance, of the consci∣ence, through fears and doubts. And it is the de∣vilish method of Satans instruments, in seducing the Lords people, once to unsettle their minds, and preplex their consciences thus: that they may here∣by make them more plyable to embrace their er∣roneous doctrine, if so it but seem to promise any ease of mind and peace; for, while he disswades them from errour, he forbids them to be soon shaken in mind, or troubled, the latter as a consequence of the former, and both of them intended by their se∣ducers, as tending to make them more plyable to their design. 3. The fore-mentioned dreadful concomitants of errour, to wit, infatuation of mind, perplexedness of heart and affections, the rack and horrour of conscience, should scare the Lords peo∣ple from medling with, and make them stand aloof from, any thing which tendeth towards it; for, the general part of the disswasive hath an implicit rea∣son to inforce their standing aback from the parti∣cular errour, even because thereby they would be shaken in mind and troubled. 4. As there is not any errour vented the maintainers whereof will not have somewhat to say in its defence; So the taking force of all they say for that end consisteth not in the solidity and truth of what they affirm, but in multi∣tude of words, variety of seeming reasons, a fair flou∣rish of specious pretexts, and in impudent, bold and strong assertions, thereby holding up their reputation among their devoted followers, Act. 8. 9, 10. and en∣snaring the simple who hardly can put a difference betwixt pretext and reality, confident assertions and

solid proofs; Rom. 16—18. for, the maintainers of this errour did boldly alledge no fewer than three heads of most specious reasons, none whereof did prove the truth of their opinion, and therefore he forbids them to be shaken or troubled with any of them, neither by spirit, nor by word, nor by letter as from us. 5. Perverse and obstinate seducers do often prove in end blasphemous and very Athe∣ists, in so far as (against the light of conscience) to dare to father their groundless untruths upon an immediate revelation from the God of truth; for, those seducers pretended to immediate reve∣lations from the spirit to confirm their errour, wherein they could not but know themselves to be lyars. Neither by spirit, saith he. 6. As he∣retical spirits do usually prove most malapert and impudent in opposing themselves to most convin∣cing evidences, if it were to outface an immediate∣ly inspired Apostle: So they are most untender of, and labour to trample upon the reputation of all who do oppose them, though they be deservedly eminent, for their graces, gifts and station; for, those seducers do not only oppose themselves to Paul an Apostle, but also, because of his opposition to them, labour to disgrace him, while they al∣ledge he did contradict himself, and that they had a word spoken by him asserting that opinion for truth, which he did now condemn, which is im∣plyed while he saith, be not troubled by word, as from us. 7. Heretical spirits and seducers do also often prove most irreligious, as choosing to shake the foundation of all religion, the authority of Scri∣pture, by making one part thereof contradict ano∣ther,

rather than they should have nothing to say for their own credit, and to defend their errour: for, it is implyed that in this debate they opposed letter to letter, and Scripture to Scripture. Nor by letter as from us, saith he. 8. Satan's malice and man's impudence▪ did come to that height, as to endeavour the corrupting of Scripture by wrest∣ing some parts of it from its genuine sense and meaning, and by forging false Scriptures, and giv∣ing them out for true, even while the Apostles themselves were alive to contradict them. Which serveth to commend the watchful providence of God over Scripture, and his mercy towards us, in so far as all the attempts of Satan for that end have been hitherto frustrate, and the holy Scri∣ptures transmitted pure and incorrupt from hand to hand through all generations to this present age: for, the letter here mentioned was either Pauls former Epistle wrested; or a new one forged▪ Nor by letter as from us. 9. It often falleth out that those errours do prove most pestilent, and of dangerous consequence, which have the greatest shew of piety, and carry with them the least fear of hazard from them at the firs view; for, this errour, that the day of Christ was instantly to fall out, might seem not only an harmless opinion, but also most useful for putting men to their duty in order to their preparation for that day; yet the Apostle, by this most serious disswasive from it, doth imply that it was an errour extreamly ha∣zardous; and indeed so it was, for if this opinion had been once received, the truth of Christian Re∣ligion, and chiefly of this particular, should have

been exposed to contempt and scorn in the follow∣ing age, when the event would have fallen out otherwise than this opinion held forth, which doubtless was Satans great design in fostering it so much. As that the day of Christ is at hand, saith he. 10. So subtle is Satan, that he can, and some∣times doth, make one errour spring out of the ru∣ines of another, yea and the latter errour to re∣solve in end in the re-establishing of the former, though in it self it be inconsistent with it; And so simple is man, that, under pretence of eschewing one extremity of errour, he rusheth forward to the other, by the seen absurdity whereof, and by Sa∣tans subtlety, he is at last constrained to embrace of new his old errour, which he had formerly for∣saken: for, Paul having laboured in the former Epistle to settle them in the saith of the resurre∣ction and of a day of Judgement, 1 Thes. 4. 14, &c. in opposition, doubtless, to some who did question those truths, as at Corinth, 1 Cor. 15. 12. some did take occasion hence to run to the other extremity and maintain that the day of Christ should come to pass in that very age, wherein Sa∣tans design doubtless was to drive them back again to their former errour, that there would be no such day at all, when the event should prove their second opinion to be false. As that the day of Christ is at hand.

Ver. 3. Let no man deceive you by any means:—

He doth here repeat the former disswasive from suffering themselves to be deceived, or (as the word signifieth) led aside from the way of truth in the present particular, by any man, though he were never so learned and holy, or by any mean, neither those three mentioned v. 2. nor by any other. Doct. 1. So prone are men by nature to embrace errour, when it is vented, as being the birth of cor∣rupt natural light, Eccles. 7. 29. and tending of it self to gratifie some one or other of our unmorti∣fied lusts, 2 Tim. 4. 3. that there is need of reite∣rated disswasives from it, and of often inculcating the self same things by the Lords Ministers, which may tend to guard his people against the power of it: for, he doth here repeat the former disswasive, Let no man deceive you. 2. As Satan laboureth to engage men, of different ranks and dispositions, to be instrumental in carrying on the self same errour, and prompteth them with variety of wayes and means for throughing of their work, accord∣ing to the various tempers of the Lords people whom he intendeth to ensnare, whereof some are more easily wrought upon by one instrument and mean, and some by another: So no consideration of the person tempting, though he were never so insinuative, discreet, holy and able, or in doctrine otherwayes Orthodox, and no consideration of the means whereby he tempts (though by pretexts most specious, reasons seemingly probable, autho∣rity of men almost unquestionable) hath in it suf∣ficient

ground of excuse unto any for suffering himself to be seduced from truth to errour; for, he implyeth that there would be several men, and several means, and will have them to stand out against them all, while he saith, Let no man de∣ceive you by any means.

Ver. 3.—For that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition.

The Apostle in the second part of the Chapter, refuteth the forementioned errour from this, That such things behoved to fall out before the day of the Lord, as could not come to pass within the com∣pass of that or many ages, whereof he mentions two, first a falling away or (as it is in the origi∣nal) an apostasie, and defection, not from the Roman Empire, as some do expone it, but from Christ and the purity of the Gospel. And there∣fore, in opposition to this apostasie, they are ex∣horted to stand fast, not to the Roman Empire, but to the truth of the Gospel, v. 13. Besides, it is the same word and the same purpose which is held forth, 1 Tim. 4. 1. and the Antichrist by whom this apostasie was to be headed is called a false Prophet, Rev. 16. 13. and therefore it must be an apostasie from true doctrine, as the word doth alwayes signifie in the New Testament. Neither doth he mean a particular defection of some particular persons or Churches; for there were some such defections already, both of persons, 1 Tim. 1. 20. and Churches, Gal. 1. 6. but a ge∣neral

defection of the whole visible Church, some few only excepted, Rev. 13. 8. For therefore is the word falling away or apostasie set down inde∣finitely, and without any restriction. The second thing which was to fall our antecedently to that day, is, the revealing of the man of sin, the great head and patron of this apostasie, whom all accord to be that great Antichrist spoken of, 1 Joh. 2. 18. and 4. 3. and the beast mentioned Rev. 13. 11, &c. and the epithetes given him here declare so much, though he be not expresly named. Con∣cerning whom the Apostle doth first foretel that he shall be revealed and made known, though not so, as that none should have any doubt concerning him; for then how were it possible that all the world should wonder after the beast, Rev. 13. 3. neither were such wisdom requisite to find him out and know him as is required, Rev. 13. 18. yet so, as they to whom the Lord hath given eyes to see shall evidently discern him; Which revealing and making of him known was to be effectuated, partly, by the preaching of the Gospel which should dis∣cover him, (see v. 8.) but, chiefly, by his com∣ing to the height of his power, and his exercising of open tyranny over the Church of God. Next, that the Lords people might the better know him when he should discover himself, the spirit of God doth here describe him, first, from his nature, he shall be a man, and not a Devil, as some did falsly imagine. Now that he is called a man in the singular number, with the article prefixed in the Original, doth not inferr that he should be one single man, and individual person without successi∣on,

as the Papists imagine, to defend their Pope from being the Antichrist here described, but all in vain. For, 1. The same word with the article prefixed doth not alwayes point at one individual person, but sometimes must be extended to many men, or to any man indefinitely, as Joh. 2. 25. 2 Tim. 3. 17. Secondly, That the Antichrist can∣not be only one individual person will be clear if we consider the many great things which Scripture foretelleth shall be effectuated by him, whereof there is one here, to wit, the carrying on of that woful work of an universal apostasie from Christ and truth through the whole Christian world, presently spoken of, unto an height and head, which surely behoved to be a work of more ages than one, other∣wise the argument here used by Paul would have been but of small force to prove that the day of judgement should not fall out in the present age, because this falling away and apostasie behoved to be first; It would have been, I say, of no force if that apostasie could have been brought about in the space of one age. Besides, the spirit of Antichrist was already working, hidly and in a Mysterie, in Pauls time, (see upon v. 7.) and in Johns time 1 Joh. 4. 3. and was to continue until the time of Christs second coming, (see upon v. 8.) and consequently he cannot be one only individual person. But therefore, thirdly, By man, or, that man, here is meant a series and constant succession of men, of whom one was to succeed another in their gran∣deur, power and wickedness against Christ and his Church, as if they were all but one man acted by one and the same spirit, even as the word High

Priest in the singular number is taken, Heb. 9. 7, 25. and as Daniel, chap. 7. under every one of the four beasts doth comprize a number of Kings succeeeding one another in the Babylonian, Persian, and Grecian Monarchies, yea, and as shall appear upon v. 7. the continued series and succession of Roman Emperours is spoken of, as of one man withholding the Antichrist from coming to the height of his power and greatness. Secondly, the Antichrist in this verse is described from two of his titles; first, he shall be a man of sin; It is an Hebraism, implying that he shall be a notorious sinner himself, Rev. 13. 5, 6. and an Author of sin to others, Rev. 13. 12, 14. Like Jeroboam who cau∣sed Israel to sin, 2 King. 11. 10. Next, a son of perdition, that is, one devoted to destruction, Rev. 17. 8. as Judas was who therefore hath the same title, Joh. 17. 12. and one who should destroy others, and that both spiritually in their souls, Rev. 17. 2. and corporally in their bodies, Rev. 17. 6. for which cause he is called Apollyon or a destroyer, Rev. 9. 11. Hence Learn, first, as love to ease and desire of freedom from trouble in the Lords people do make them antedate promised deliveries, and dream of a triumph before they have entred the battel: So the Lord in Scripture doth frequently s••t himself to dispossess his people of this lazy dangerous humour, by shewing that they must first prepare for a long lasting battel before they can expect a compleat victory and full triumph: for, while these Thessalonians did dream of nothing but of a present delivery from all their trouble by Christs second coming, the spirit of God doth

here forewarn them to prepare for a long conti∣nuing battel with Antichrist and his followers: for that day shall not come except there come a falling away first, saith he. 2. Not only particular Chur∣ches and persons, but even the Catholick Church visible (the elect only being excepted, Matth. 24. 24.) may fall away from the purity of the Gospel to dangerous and soul-destroying errours; and therefore the Church of Rome can have no ground to plead for the contrary priviledge, seeing not only her future apostasie is more than intimate, Rom. 11. 20. but also it is here foretold that the Antichristian apostasie shall, as a deluge, overflow the whole visible Church, yea and Rev. 17. 9. that Antichrist shall erect his throne in the City of Rome it self; for, saith he, except there come a falling away first, to wit, a general apostasie, See the Exposition. 3. Not only are the saddest events which can befall the Church foreseen by God, and powerfully overruled by him, for his own glory, and the good of his elect, Rom. 8. 28. but he hath also in mercy fore-acquainted his Church with them, that when they come to pass, none should need to stumble at them; for, therefore it is that the Lord doth here forewarn his Church of this general apostasie: ex∣cept there come a falling away first. 4. Even Sa∣tans Kingdom, and his many instruments under him, are most united in their woful work, and in uniform means, and wayes for carrying on their work of bearing down the Kingdom of Jesus Christ; And therefore that union boasted of so much by Papists can be no infallible mark that they are the true Church; for, though Antichristianism

shall be a Kingdom made up of divers members, wherein shall be many successive heads in several ages (see the exposition) yet, because of their unity and uniformity in driving on one and the same design, they are all called by the name of one man: and that man of sin be revealed. 5. One step of apostasie from truth in the Church maketh way for an higher. It begins at l••ss••r truths, and from those it advanceth further; Satan doth so d••sign it, that he may gain his intent against truth by p••••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 disco∣ver 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 there∣fore 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 op∣poser 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 per∣sonal transgressions, and the more active in driving on others to sin with them, they may ex∣pect 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 au∣thor of sin to others first, he shall be a son of per∣dition 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, third∣ly, 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 there∣fore 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 man∣ner: 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 uni∣versal, as setting himself to undermine every Chri∣stian truth almost, 3. He was to oppose Christ espe∣cially 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 oppo∣sition 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 relati∣on to men, and the chief of men, He should ex∣ceedingly 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 inferi∣our Magistrates and Kings over particular King∣doms, 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 de∣gree 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 tem∣ple 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 An∣tichrists arrogance, to wit, in relation to God, whereby 1. He shall manage his rule and govern∣ment 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 to∣wards 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 pra∣ctises, 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 he doth really and in deeds oppose Christ, therefore he is called an op∣posite to him: who opposeth himself. 2. An op∣posi••e and adversary to God and Christ doth sel∣dom prove a faithful friend to man, whosoever doth once break his trust to the former, he will not spare to trample upon the latter, if it may conduce for his interest and doth not exceed the reach of his power: for, upon the Antichrist his opposing himself to God and Christ, doth follow his arrogance to man, in exalting himself above the supream Civil Magistrate, even all that is called God or is worshipped. See the exposition. 3. A spirit of pride and arrogance is insatiable and in∣defatigable, and extreamly daring: It must be all and above all, otherwise it is nothing, and where it is attended with success, it attempteth things al∣most impossible, and remaineth indesatigable un∣til the height aspired at be once attained: for, An∣tichrist in his arrogancy, though he be but a false

Prophet, Rev. 16. 13. aspireth above Kings, yea Emperours, and ceaseth not until he work himself up above them all: he exalts himself above all that is called God, or is worshipped. 4. One degree of sin doth so much make way for a further, that those things which at the first men do stick at, will, through the continued custome of some lesser degrees of those same evils, be easily swallowed at last and without reluctance; for, Antichrists arro∣gance against man maketh way for his arrogance against God and hardneth him in it, as the Apostle insinuates, while he saith, so that he as God sitteth, making this his pride against God follow upon the former. 5. The Antichrist is not to be sought without the visible Church, neither among the Turks, as some do imagine, nor yet among the Jews, as the Papists do dream, that Antichrist shall be one individual person without succession, by Nation a Jew, of the Tribe of Dan, born of an Whore in Babylon, a profest enemy to the very name of Christian Religion, shall draw the Jews after him, build the Temple at Jerusalem, cause himself to be worshipped therein as the true and living God, and yet be a secret worshipper of the Devil, that he shall bring all Kingdoms under him, Reign precisely three years and an half, kill Enoch and Elias the fore-runners of Christ, and at last himself be killed by Christ or an Angel forty five dayes before the day of Judgement, which fable as it is maintained by them to defend their Pope from being Antichrist, so it appeareth abundantly to be but a fabulous invention by the whole current of this Prophesie, and especially by that which is here

affirmed, He shall sit in the Temple of God, and therefore is to be found, not without, but, within the visible Church, even a Bishop claiming uni∣versal authority over the whole Church, accompa∣nied with an army of Priests as one of their own Popes did maintain a little before the Antichrist did come to his height. He shall sit, saith Paul, in the Temple of God. See the Exposition.

Ver. 5. Remember ye not, that when I was yet with you, I told you these things?

The Apostle closeth the former description by giving them a gentle and indirect reproof for their oblivion and ignorance of the truths presently de∣livered, as that which had unsettled them in the present truth concerning the time of Christs second coming, and hereby addeth a weight to what he had now written about the Antichrist, while he sheweth that it was not a doctrine newly invented, but that he had formerly told them fully of it, and instructed them in all its particular branches while he was with them at Thessalonica, Act. 17. 1, 2. and therefore they ought to have remembred it. Doct. 1. As the Church enjoyeth now and then some peaceable times, wherein the Gospel hath free passage without any considerable check or re∣straint either from errour or persecution: So it is the duty both of Pastors and people to improve so rich a mercy to the best advantage: and especial∣ly then the Lords servants should give frequent warnings of future evils, that the people of God may fore-arm themselves against an approaching

storm; for, while the Church at Thessalonica en∣joyed some little respite from trouble, Paul doth stir his time among them, and gives them warning that the Churches tryals under Antichrist was com∣ing. When I was yet with you I told you these things. 2. As it is a blame-worthy fault, too fre∣quently incident unto the Lords people, to forget what necessary truths have been taught unto them by their faithful Pastors, and especially those which tend to make them shake off security and ease, and prepare for eminent tryals: So forgetfulness of this kind doth encourage Satan to sow among them tares of errour, which otherwise he would have but little heart to venture on, as despairing his pains should meet with the desired success; for, Paul insinuates they had forgot, and reproves them in∣directly for it, as that which had encouraged Sa∣tan to brangle them about the time of Christs com∣ing, which they could not have imagined to come in the present age, if they had but remembred what he had taught them about the Antichrist. Remember ye not (saith he) I told you these things?

Ver. 6. And now ye know what withholdeth, that he might be revealed in his time.

Because the Apostle had shewn v. 3. that the Antichrist must be revealed antecedently to Christs second coming, he doth now, in the third branch of this prophesie, speak something of the time when he should be revealed, and of the lets and impedi∣ments, which for the time did hinder his discove∣ry: And first, he sheweth he was not yet revealed,

and therefore they were not to expect the day of Christs second coming so soon as they did, while he mentions something which did then withhold, or stay and hinder his revealing and publick ap∣pearing in the height of his power for a season, the Lords overruling providence so ordering that he might be revealed, not before, but, in his time, that is, the time prefixed by God for that thing. Now by this stop and obstacle in the way of Anti∣christs rising greatness must be meant some man, person or persons, as appears from v. 7. where he is spoken of as such, only he who now letteth; and the general current of Interpreters, both Popish and Protestant, and many ancient Fathers also, do agree that hereby is understood the supream authority and respect of the ancient Emperours in the Ro∣man Empire, who by their eminent temporal power did hinder the arising of Antichrists spiritual power over the Christian world, and upon whose ruines the Antichrist was to arise, and to possess their Throne and seat in the City scituate upon se∣ven hills, Rev. 17. 9. even Rome that great City which did then Reign over the Kings of the Earth, Rev. 17. 18. and though the Apostle had expres∣sed so much to them while he was with them (for therefore he saith they knew what did withhold) yet he doth not judge it convenient to express it by letter, lest thereby he had provoked the Empe∣rours of Rome against the Christians, when they should hear that a professed Christian would over∣throw the present government of the Empire, and rise upon their ruine. Doct. 1. The wise Lord in his eternal decree hath not only condescended,

among other things, upon the sad calamities and sharp tryals which he hath thought fit to exercise his people by, but also upon the meanest circum∣stance of all their troubles, even the very point of time, most seasonable for Gods glory and his peo∣ples good, wherein they shall break ••orth, is weighed in the scales of his eternal wisdom, and accordingly fixed upon by him; for, here Paul speaks of a due time prefixed by God, wherein the Antichrist was to be revealed for the Chur∣ches tryal, that he might be revealed in his time. The word signifieth a fit and seasonable nick of time. 2. Such is the malice of Satan and of de∣vilish instruments against the Church of Christ, that they gladly would, and accordingly do endea∣vour to antedate the time of the Churches tryal prefixed by God, and to hasten forward the height of her calamity with such celerity, as that the Lords people should be overwhelmed with it, before they be forewarned of it, or get any time to make ready for it; for, Antichrist would have revealed himself sooner than his due time, if some∣what had not withheld. And now ye know what withholdeth, saith he. 3. It pleaseth the Lord, in mercy unto his people, to sift the violent course of devils and men, to carry their counsels head∣long, so that their hands cannot fulfil their wo∣ful enterprize of bringing the Churches trouble unto an height, before the time appointed by God, as most fitting for it, do fully come: And this he doth by casting in such lets and impe∣diments as prove insuperable either by devils or men; for, while Antichrist doth haste to be re∣vealed,

God casts in a lett to withhold of pur∣pose, that he might not be revealed before his due time. 4. Such absolute soveraign power hath God to encline the wills of men whitherso∣ever he pleaseth, Prov. 21. 1. that he often ma∣keth even them who are enemies to him to bring about his counsel for good to his Church and people, beyond their own intention and purpose; for, God did so order that the Roman Empe∣rours, even while Heathens, did withhold the Antichrist from coming to the height of his power and Tyranny over the Church, until his due time. 5. Some points of truth, the publish∣ing whereof are not of such necessity as to coun∣tervaile the dammage, may safely be concealed in prudence, when the untimeous publishing of them in all probability will hasten persecution, and mar either the internal or external peace of the Church. Such serpentine wisdom doth well con∣sist with the Doves simplicity and Christian zeal, Matth. 10. 16. for, Paul doth not here express that the Roman Empire by name should with∣hold, until it were taken out of the way, lest he had thereby hastened persecution. And now ye know what withholdeth, saith he.

Ver. 7. For the mysterie of iniquity doth already work: only he who now letteth, will let, until he be taken out of the way.

He doth here, first, give a reason for what he presently spoke, that the Roman Empire did im∣pede, not the being, but, the revealing and disco∣very

of the Antichrist and Antichristianism, be∣cause they already had entred the Church, though not avow••dly, yet secretly. Antichristian Do∣minion and Doctrine were even then working and advancing by little and little towards an height, in so far as justification by works, Gal. 2 16. the worshipping of Angels, Col. 2. 18. abstinence from certain kinds of meats, Col. 2. 21. and from mar∣riage, and such like Antichristian Doctrines, were then Preached, and desire of rule and preheminence among Churchmen over their brethren, and the flock of Christ had then possessed the aspiring spi∣rits of some, 3 Joh. 9. Which Antichristian do∣ctrines and tyranny he calls a mysterie, or, a thing hid and secret, chiefly with respect to the Apostles time, and the time following until Antichrist should be revealed, because Antichristianism then, toge∣ther with those other Heresies which made way for it, did secretly and under a shew of devotion and piety (Col. 2. 23.) advance and promove from evil to worse, 2 Tim. 3. 13. until they might end in the almost total overthrow of Christian Reli∣gion at the last. Besides that Antichristian do∣ctrine and tyranny were still to remain a Mysterie, even after that Antichrist should come to his height, so that a man, without eye-salve from God, shall hardly discern it, because of the fair pretences of love to Christ, to truth and to piety under which he was to lurk; for therefore is he called a false Prophet, Rev. 16. 13. and said to have two horns like a Lamb, Rev. 13. 11. pretending to do all in Christ the Lambs name, and to make use of his horns and power as his substitute and Vicar. And

it is called a mysterie of iniquity, as in opposition to the doctrine of Christ, called a mysterie of God∣liness, 1 Tim. 3. 16. so because Antichrists do∣ctrine and way (however most fair and specious in pretext, yet) in reality and deed should be nothing else but errour, untruth, impiety against God, Rev. 13. 5. and unrighteousness against man, Rev. 13. 17. for the word rendred, iniquity, doth ex∣press the general nature of sin, and as it were all sin whatsoever, 1 Joh. 3. v. 4. Next, he sheweth how long the authority of the Roman Emperours succeeding one another (called here he who letteth) should prove a stop in the way of Antichrists grow∣ing greatness, even until he be taken out of the way, that is, until their power be so broken, as that they should not be able any longer to withstand this arising spiritual dominion, and especially until they should leave Rome, the seat of the Empire, fully void and free, wherein the Antichrist was to erect his Throne, Rev. 17. 9. Doct. 1. So great an enemy is Satan to mans salvation, that no sooner did Christ erect a Kingdom in the world for saving sinners, but as soon, at least within a little, the devil did counter-work, by endeavouring to erect an An∣tichristian Kingdom, thereby to render the King∣dom of Christ, so far as in him lay, wholly use∣less: and therefore antiquity, so much boasted of by Papists, is no undoubted mark of the true Church, for Antichristianism is but by few years of latter standing that the Kingdom of Christ under the Gospel; for, the mysterie of iniquity doth al∣ready work, saith he. 2. So subtle an enemy also is Satan, and so full of foresight, as that he hath

many designs on foot at once, for effectuating his woful and malicious purpose, that so when one falleth by, and becometh useless, another may hold and carry on his work, so as the field be never fully empty: for, though the Roman Emp••re at this time was fully employed for carrying on the de∣sign of Satan in bearing down the Kingdom of Christ, yet foreseeing, or at least fearing, that it would be taken out of the way, he begins in time to provide himself of the Antichristian state, to carry on this woful work in their room, the my∣sterie of iniquity doth already work. 3. So subtle an enemy also is Satan, as that, when his power and interest is not so great, as that he may safely work above ground, and carry on his work avowedly in open view of all, he contents himself to remain undiscovered, and rather to advance with a slow pace and undiscernably, than by too much preci∣pitancy to discover his design untimeously, and con∣sequently to expose it to crushing; for, while the Roman Empire was in strength and vigour, and so would have crushed that design of setting up an Antichristian state in Rome, he wrought in a my∣sterie, The mysterie of iniquity doth already work. 4. Satan and his instruments, especially heretical spirits, are not alwayes idle, when they do not kyth, but usually are most active in carrying on their woful work as they find access, when they appear least; for, when Antichristianism durst not kyth above board, yet it did work, the mysterie of ini∣quity doth already work. 5. The evil of errour, especially of Antichristian errours, and the height at which they aimed, neither doth, nor did kyth

at first; and therefore it is no wonder, though men, otherwise gracious in the primitive times, who were kept busie in maintaining truth against other avowed errours of those times, did unawares, and through inadvercence, contribute somewhat to countenance the rising of that Episcopal seat in some steps of its usurped dominion over the Church of Christ, which, though improved moderately and for the terrour of hereticks at first, yet, in the Ages following, after the removal of these reve∣rend and gracious fathers, it did end in avowed An∣tichristian tyranny; for, Antichristianism did for a long time work in a mysterie. 6. Greatest Em∣pires and worldly Monarchies which caused their terrour in the Land of the living (Ezek. 32. 23, 24.) have their own fatal period, determined and foreknown by God longer than which they cannot stand. The Lord giving hereby anevident demonstra∣tion of his justice, while he visibly avengeth all those wrongs and insolencies, which they by their power and terrour have acted towards others, especially his Church, and putting a difference betwixt all earthly powers, and the spiritual Kingdom of Jesus Christ under the Gospel, which shall never be destroyed, nor left unto other people, but it shall break in pieces and consume all those Kingdoms, and it shall be for ever, Dan. 2. 44. for, he saith even the Roman Empire shall be taken out of the way. 7. When the time prefixed by God, for bringing about a work either of judgement or mercy, is fully come, all impediments and hinderances, even the greatest, though flourishing Kingdoms and mighty Empires which formerly did lett it, are

easily and with little ado removed: for, it is here foretold th••t when the due time of discover∣ing the Antichrist should come, he who then did lett, to wit, the Roman Empire, would be taken out of the way.

Ver. 8. And then shall that wicked one be re∣vealed,—

The Apostle doth now shew the time when the Antichrist should be revealed, or discover himself by exercising his open and avowed tyrannies over the Church of Christ; to wit, t••en, when he who did le••t should be taken out of the way, that is, as was before exponed, when the power of the Roman Empire should be weakned and ren∣dred wholly unable to resist the growing great∣ness of the Antichrist. Neither is it necessary to condescend here upon a peremptory point of time, but as the one through a long tract of time should decrease, so the other should increase; and he calleth the Antichrist here, That wicked one, or (as it is in the Original) that lawless one, who should hold himself to be bound by no Law, neither Gods Law, or mans Law, but above all Law, so as he may dispense with Law, and inter∣pret Law according to his pleasure. Doct. 1. That the great Antichrist here foretold is already come, and hath discovered himself by exercising his open and avowed tyranny, is clear from this, that the very point of time prefixed by God for his publick appearing, is, the taking of that out of the way which formerly did lett him, to wit,

the Roman Empire. Now sure it is, that though the name of an Emperour and Empire doth still remain, yet his Imperial Power and authority is fully removed in Asia, in Africk, yea in Rome it self the ancient seat of the Empire, where he hath now no command at all, but left it fully void for Antichrist to erect his Throne; neither hath he any thing left him in Europe proper to him as Roman Emperour, except the bare title and some ceremonies and complements, with a little power and authority in Germany, but far below that which the Roman Emperours of old enjoyed, and even this little he cannot have but at the Popes pleasure, who must approve the Emperours electi∣on, otherwise it is null. Now it was not the name or shadow, but the power, majesty and authority of the Empire, and especially the Emperours inte∣rest in Rome the ancient Imperial seat, which did withhold the Antichrists rising greatness. And therefore that being removed, the only thing which impeded his revealing is taken away, and conse∣quently, Antichrist must be revealed already, and not yet to come as Papists affirm: for, saith he, and then (to wit when he who now letteth shall be taken out of the way v.—7.) shall that wicked one be revealed.

Ver.—8. Whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming.

Lest the Lords people had been above measure terrified by what remains of this dreadful prophesie, concerning Antichrists wonderful power and suc∣cess, therefore the Apostle, before he proceed fur∣ther, doth, in this fourth branch of the Prophesie, for the comfort of the Godly, foretel Antichrists destruction; whereof he mentioneth three de∣grees: first, the Lord Christ, who is the principal author of this destruction, shall consume him, not in a moment, but, as the word signifieth, by little and little, piece and piece, weaken his respect and power in the Church of God: and this with the spirit, or breath, of his mouth, or, the powerful preaching of the Gospel by his sent Ministers, Rev. 14. 6, 7. who are as Christs mouth, through whom he breatheth out the word of his everlast∣ing Gospel. (See the Preaching of the Gospel called the rod of his mouth and breath of his lips, Isa. 11. 4.) Secondly, he shall destroy him, that is, as the word signifieth, utterly abolish, enervate and make void, to wit, his power and respect, and that with the brightness of his second coming; for, the word rendred, brightness, is usually joyned with his coming to judgement; see Titus 2. 13. only because the last blow to be given to the Anti∣christs person seemeth to precede the last day, Rev. 19. 20. therefore we must look on this last step of his destruction, as containing divers particular

strokes in it, as first a stroke upon Rome the seat of the beast, Rev. 18. 2. next, upon the person of the beast, or Antichrist himself, Rev. 19. 20. after which it is like the Antichristian Kingdom will want an head. Thirdly, upon all the relicts of Anti∣christianism, and all who shall after that adhere to their errours and superstitions, of which sort it is probable there will be some even until the last day. And accordingly it is safest to conceive of Christs second coming with some latitude, so as it may mean not only the very last day, but also the fore∣going signs and evidences of its approaching, of which those glorious dispensations of his power in overturning the beast himself and his seat shall not be the least. Doct. 1. So tender is God of his be∣lieving people, that, though he see it sometimes necessary to acquaint them with such things as will put them to grief, yet, he postponeth no time in hasting to them with a timeous and seasonable com∣fort, when he seeth their hazard of fainting through excessive fear and discouragement calleth for it: for, he breaks in upon the midst of this dreadful prophesie with the comfortable tydings of Anti∣christs future destruction, whom the Lord shall consume, saith he. 2. Our Lords most glorious conquests and victories, in which most of himself is seen, are those which are obtained not so much by outward force, by might or by power, Zech. 4. 6. as by the plain and powerful preaching of his mighty word, which being the rod of his strength, Psal. 110. 2. he doth thereby brui••e his enemies, and break them asunder; while he discovereth to open view their doings, errours and deceits where∣in

their great strength doth lye, Heb. 4. 12. while he subdueth some of their followers unto himself, Act. 9. 1, &c. and doth vex and gall others as seeing their power and reputation daily weakned by such a contemptible mean, Rev. 16. 10, 11. which nevertheless they cannot hinder: for, our Lord shall consume Antichrist by the spi∣rit of his mouth. 3. Whatever power or efficacy the word Preached hath for bringing about the fore∣mentioned effects, it proceedeth not from any power or vertue in the word it self, Heb. 4. 2. or in them who do dispense it, 1 Cor. 3. 6, 7. but from the powerful influence of the Lord Christ, through whom alone the Word preached is mighty to overthrow all strong holds and cast down vain imaginations, 2 Cor. 10. 4, 5. for, he sheweth it is the Lord Christ who shall consume Antichrist by the spirit of his mouth. 4. The Antichrist spoken of in Scripture, cannot be he which Papists present us with, to wit, one individual person, by Nation a Jew, &c. who shall be killed at an instant, either immediately by Christ himself, or by an Angel at his direction; for, the Antichrist shall not be de∣stroyed at once but by little and little, and first cast as it were into a bed of languishing, his total over∣throw being to follow after, whom the Lord shall consume and destroy. See the exposition. 5. Though the Lord might destroy his strongest enemies at an instant, Isa. 37. 36. and when he begins also make an end, 1 Sam. 3. 12. yet his usual way is to ad∣vance toward their total ruine by certain degrees and steps; that somewhat of his glory may be seen in every step, Psal. 59. 11. that such of them as are

appointed for mercy may, in the mean time, be drawn to repentance, Rom. 2. 4. and others rendred inexcusable, Rom. 2. 5. and that his people may be kept in exercise betwixt hopes and fears, thanks∣giving for what is already done, Psal. 56. 12, 13. ear∣nest prayer and dependence upon God for com∣pleating of what doth yet remain; Psal. 56. 13. for, it is here foretold that this shall be his way with the Antichrist, whom the Lord shall consume by little and little, as the word signifies. 6. As there are but small grounds of hope from Scripture that the word preached shall convert the Antichrist, or work a reformation among his devoted followers, it shall consume him, but not convert him; So where the word preached in life and power doth not prevail to the conversion of those who hear it now, it is an undoubted fore-runner of eternal de∣struction to be inflicted upon them by Christ the Lord, when he shall come in glory to judge the world hereafter; for, because the spirit of Christs mouth doth only consume and not convert the An∣tichrist, Therefore shall Christ destroy him with the brightness of his coming. 7. As the seeds of An∣tichristianism were early sown in the Church (see v. 7. doct. 1.) so they are to continue long, even until Christs second coming to judge the world; and therefore the Church is not to dream of ha∣ving any time fully free from trouble of all sorts until then, neither is that perpetuity and long con∣tinuance of doctrine publickly professed through many succeeding ages, whereof the Papists boast, an infallible mark of a true Church; for some∣what of Antichrist and Antichristianism will be in

the world so long as it last. Whom the Lord shall destroy with the brightness of his coming.

Ver. 9. Even him whose coming is after the work∣ing of Satan, with all power, and signs, and ly∣ing wonders.

The Apostle, in the first branch of this Pro∣phesie, returns to speak more fully of Antichrists coming, whereby is meant not only his first ad∣vancement and raising to his power, but the tract of his government in defending, ruling and enlarging of his Kingdom, which is described from his auxi∣liary forces, helps, or means, by the assistance whereof he should procure to himself a general respect and esteem in the Christian world; and those are three, whereof two are in this verse, first, the working, or, as the word signifieth, the utmost efficacy and most powerful operation of Sa∣tan, who should employ the height of his great power, piercing knowledge, malicious wit, indefa∣tigable diligence, and marvellous activity for sup∣porting and enlarging of Antichrists Kingdom. The second help is all power and signs, &c. or power of signs, by an usual flowre of speech ex∣pressing one thing by two words, and the meaning is that Satan should assist him, and his officers un∣der him, with a power and fa••ulty of working signs and wonders for confirmation of his tyran∣ny and false doctrine, Rev. 13. 13, 14. and first he calls this power all power, not as if either Satan or Antichrist were omnipotent, or had power to do what they please, Job. 1. 12. Act. 4. 28. but it's

all created power, or the utmost of what created skill and understanding can reach. 2. He calls them lying wonders, or, as it is in the Original, wonders of lies or falshood, which agreeth both to signs and wonders, as indeed they are usually taken for one and the same thing in different re∣spects, Rom. 15. 19. Mark. 13. 22. and they are false and lying, because some of them were to be but counterfeit and feigned, meer juglings, deceiv∣ing the outward senses, and others of them, (though truly done and breeding marvel and astonishment in beholders, who know not the manner and way how they are done, yet) should not be true mira∣cles as being only effects of some secret natural causes, for only God can produce true Miracles, or works exceeding the reach of all naturall causes, Psal. 72. 18. 77. 13. Rom. 4. 17. And lastly, all of them should be wrought by Satan, and his in∣struments to confirm false and lying doctrines, and therefore are justly called lying wonders. Doct. 1. Though Satans power is not illimited, Job 2. 6. neither can he infallibly determine the wills of men to follow his suggestions, Job. 1. 12. with 22. yet as he hath no small power upon this sub∣lunary world (see upon Eph. 2. v. 2. doct. 8.) yea and great influence upon mens actions by pre∣senting them with such tentations as are most agree∣able unto their temper, 2 Sam. 11. 2. and impor∣tuning them uncessantly with inward suggestions and representations unto their fancy of▪ such things as may most conduce for his purpose; Prov. 4. 16. So such is his enmity to Christs Kingdom, and malice to mans salvation, that he exerciseth the

utmost of all his power can reach to bear down the one and impede the other: and therefore it is no wonder to see some of those who are engaged un∣der him in that woful work, somewhat elevated above the sphear of ordinary activity, skill, and diligence; for, he shews that Satans working or utmost activity, shall be employed against Christ for promoting Antichrists Kingdom. Whose com∣ing is after the working of Satan. 2. It is a piece of necessary wisdom in the Lords people, in forecasting tryals, not to extenuate what hazard is in them, but to look upon them as they are cloath∣ed with all their terrifying circumstances, whereby they may prepare for the uttermost before it come; Job 3. 25, 26. for, the spirit of God see∣eth it necessary to present this tryal under Anti∣christ to the Church in its full terrour. Whose coming is after the working of Satan with all power, &c. 3. Satan doth set himself, in further∣ing the condemnation of sinners, to imitate Christ in many of those things which are done by him in bringing about the salvation of the elect; as Christ erects a Kingdom in the world whereof himself is head, Psal. 2. 6. So Satan hath his Kingdom in opposition to Christs, whereof Anti∣christ is the visible head, Rev. 13. 11, 12. As Christ doth impart the influences of his spirit un∣to his servants, whereby they work effectually in those who are saved, Col. 1. 29. So Satan to the utmost of his power doth act his instruments, whereby through Gods permission they work effe∣ctually in those who perish, Rev. 18. 13, 14. As Christ did confirm his doctrine by mi∣racles,

and exercise his power in his servants in working miracles mediately by them for that end, Heb. 2. 3, 4. So doth Satan confirm his errone∣ous doctrine in Antichrists Kingdom, by working signs and wonders, and sometimes lendeth his power to Antichrist and his Vassals to work the like: for, he shews that Satan doth help Anti∣christ to and in his Kingdom by his effectual work∣ing, and by a power of signs and wonders. 4. However Satan set himself to imitate Christ thus, for blinding the eyes of men, and making them believe that his Kingdom, Ministers, and Doctrines and Miracles do differ nothing from Christs, yet he comes not so far up to his copy but the Lords people, who have their senses exercised to discern both good and evil, may find a difference betwixt what is Satans and what is Christs; for his wonders are, and will be found to be but lying wonders.

Ver. 10. And with all deceiveableness of unrigh∣teousness, in them that perish; because they re∣ceived not the love of the truth, that they might be saved.

In this Verse he, first, expresseth the third mean and help which Antichrist was to make use of for heightning his respect and credit in the Christian world, all deceiveableness of unrighteousness, where by unrighteousness, it seemeth, must be mainly meant his unrighteous false doctrine, be∣cause v. 12. it is opposed to truth, as also 1 Cor. 13. 6. and it is so called, because it should tend

to make the receivers of it injurious to God, unjust to men, and cruel to themselves. And by deceive∣ableness is meant all manner of deceits, tricks, strong and cunning perswasions, which he should make use of to make the world believe his unrigh∣teous errours to be pure and innocent truths, such as sophistical disputations, Col. 2. 8. pretexts to piety and devotion, Matth. 23. 14. baits of riches, pleasures and preferments, 2 Pet. 2. 18, 19. boasts and threatnings, Rev. 13. 17. and such like. Next, he enters the sixth branch of this prophesie wherein he speaketh to the Antichrists great success by the former means and helps; and for the comfort of the Godly he astricts this success unto a certain kind of men, who should be his subjects and sworn vassals. And those he describeth, first, from their everlasting state, they shall perish eternally, to wit, they, who should joyn with him in all his errours, even those who strike most at the foundation, and persist in them obstinately and finally without re∣pentance, Rev. 13. 18. and 18. 4. which holds espe∣cially in them who would adhere to him after that the Lord should discover his damnable doctrines and tyranny by the light of the Gospel, Rev. 14. 6, 7, 8, 9, &c. Next, from the cause of their de∣struction, to wit, when all of them should have an offer of saving truth, some in one measure, some in another, yet through want of love to it they would not receive it, that is, they would reject it, for more is intended than is expressed by this word; whence he hints at the conclusion which he intends to prove, to wit, that they could not be saved, but behoved to perish, while he sheweth that receiving of the

truth in love is a necessary antecedent of salvation. Doct. 1. It is the nature and way of such as are ring-leaders of errours, to find out and prosecute all possible means and wayes, which may in any mea∣sure tend to make their tenets plausible, and pass for truths; that what is wanting to their errours in the point of divine authority, and sanctified reason, may be supplyed, by their pretences to piety, anti∣quity, by their gratifying of mens lusts, sophistical disputations, passionate perswasions, and all such other devices, which serve to blind the eyes even of the wise, that they cannot so well discern betwixt the truth and falshood of what they hear; for, it is here foretold that Antichrist should come with all deceiveableness of unrighteousness, or all manner of deceits to perswade the receiving of his unrigh∣teous doctrine. 2. Ring-leaders of errour are usually men of little conscience, in so 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, An∣tichrist doth use all deceiveableness of unrighteous∣ness. 3. So tender is God of his peoples comfort, that, for the most part, those Scriptures which ter∣rifie most are so contrived as to carry with them an antidote of comfort against hopeless discourage∣ment 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 ob∣stinate in the bulk and most fundamental of Anti∣christian errours, and to persist in their obstinacy unto death: for, it is here foretold he should so pre∣vail 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 repro∣bation, Rom. 9. 11, 12. yet he actually condemn∣eth none of those, no not the Antichrists most active followers, whose sin is not the cause of their condemnation; and therefore none shall have rea∣son 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 pro∣fessing 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 pro∣voketh 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 foun∣tain; for, he mentioneth none of their other sins as the cause of their destruction but this alone, be∣cause 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 wel∣come,

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 Anti∣christs 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 Sa∣tan, 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 Hea∣ven, 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 v••ssals of An∣tichrists 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 de∣lusion 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 Sa∣tan 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 with∣draws,

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 men∣tioned in the exposition, to the slavery and tyran∣ny 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 •• cause God shall send them strong delu∣sion. 3. That an errour, when it is vented, be∣cometh 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 mon∣strous

errours will be ere long received, and be∣lieved 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 conse∣quence 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 un∣righteousness.

He describeth the Antichrists followers, fourth∣ly, 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 ex∣pressed

v. 11. here called their taking pleasure in unrighteousness, that is, false and unrighteous do∣ctrine (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 inex∣pressible delight and pleasure in it (as the word signifieth) and in all the woful consequences of un∣righteousness both to God and man, to which it tended; and therefore they should be without ex∣cuse, 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 unrighteous∣ness. 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 Re∣ligion which he professeth and believeth to be of God; for, here it is foretold that the devout fol∣lowers of Antichristian lies, though they did be∣lieve

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 sa∣vingly 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 re∣ceiving of truth in love, v. 10. he calleth believ∣ing 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 condemna∣tion; if Gods mercy by giving speedy repen∣tance prevent it not; for, several steps are here implyed, their not receiving truth, their believ∣ing 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-sa∣tisfaction and delight flowing from those erro∣neous 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 ap∣plication of this Prophecy, and disco∣vering who this Antichrist is.

HAving thus explained this dark Pro∣phesie, and made such doctrinal ap∣plication 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 un∣derstanding 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 Re∣formed Divines. Whereby it is affirmed, That the Pope of Rome, ever since he usurped that ful∣ness of power in all causes both humane and Di∣vine 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 Go∣spel, 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 grant he claimed not the title of universal Bishop, nor power of both swords, and supream authority over general counsels, until some centuries of years were past. Even as the Antichrist of whom it is here foretold, he had not then revealed himself by exercising open tyranny over the Church of Christ▪ And that man of sin be revealed, saith he. 3. The Pope is a man, though not an individual person without succession, yet de jure alwayes but one at one and the same time, and a continued series and succession of men in one and the same Chair, driving forward one and the same design, even in that sense wherein I proved in the Exposition that the Antichrist is here called a man in the singular number. 4. The Pope is a man of sin, first, in his own person. It is almost incredible what monsters of men, for horrible crimes of murder, adultery, simony, sorcery, incest, sodomy, even Popish Historians do relate many of their own Popes to have been. 2. In causing others to sin, in so far as he not only perswadeth and forceth

men to Idolatry and superstition, under the name of commanded worship, as Jeroboam did, but also for money dispenseth in some cases with murder, fornication, incest, and selleth pardons for any sin unto those who have sufficient money wherewith to buy them. This is not denyed by themselves, even as the Antichrist who is here called the man of sin. Fifthly, The Pope is the Son of perdition: First, one who is destinate to destruction himself, as the Godless life and monstrous sins of many Popes have declared them to be, whatever the Lord may do in mercy to some, and those but very few particular Popes, whose lives have not been so grosly vicious as the rest, if so he have given them repentance for their abominable errours. 2. One who destroyeth others both in their souls by damnable doctrines, idolatries and superstiti∣ons, and in their bodies in so far as his cruel per∣secutions, upon men and women, for conscience have, for length of time, multitudes of those who have suffered by him, and the cruel manner of his persecuting, by exquisite tortures, bloody massa∣cres, surpassed far all other persecutions, that ever were; Even as the Antichrist, who is here called in those same respects the son of perdition.

Secondly, whatever is affirmed of the Antichrist v. 4. is verified in the Pope: For, first, under pretence and colour of friendship, he is an emi∣nent opposite and adversary to Christ, as in many other things, so, chiefly, in his threefold office. 1. In his Kingly office, while he destroyeth his subjects, dispenseth with his Laws, maketh them of none effect by his traditions, enacteth Laws of

his own, to bind the conscience, of equal autho∣rity with, yea and some of them point-blank op∣posite unto, the laws of Christ, as in his forbid∣ding marriage to Church-men, discharging the use of the Cup at the Lords Supper. 2. In his Priest∣ly office, while he maketh himself an high Priest under the new Testament, denyeth the fulness of Christs satisfaction and intercession, alledging that they must be supplyed by the merits and intercessi∣on of the Virgin Mary, Saints and Angels, and teaching people to give them Religious worship for that end. 3. In his prophetical office, while he teacheth that the Scriptures are imperfect, and as a false Prophet doth teach contrary to what was taught by Christ, in the doctrine of merit, purga∣tory, indulgences, work of supererogation, &c. so that he opposeth Christ in all his offices, and this for a greater length of time, with more universal success, and more formidable force, than ever any heretick did before him; even as the Antichrist, who is here said to oppose himself. Secondly, The Pope exalts himself above all Kings and Empe∣rours, while he teacheth he hath absolute power to dispose of Kingdoms and Empires to whom he will, at least in order to the Churches good, and actually hath dethroned Kings and other Magi∣strates, absolving their Subjects from their oath of allegiance; doth make the Emperour to hold his stirrup when he is to ride, and will have him to count it a favour to have access to kiss his feet, yea and sometimes hath trampled upon the Empe∣rours neck, being humbly prostrate before him to beg his favour and reconciliation with him (all

which are avowed and granted) Even as the An∣tichrist, of whom it is here said, he exalteth him∣self above all that is called God, or is worshipped. See the Exposition. Thirdly, The Pope, in managing his rule and government over the Church of God, pretendeth to no less than divine authority, even the same with God and Christ, whose great Vice-gerent and Vicar-general on earth he giveth out himself to be. Besides, it is expresly affirmed by Popish writers that the Pope sitting in and teach∣ing from his Chair, cannot err, and his determi∣nations are of equal certainty with the doctrine of Christ himself. Even as the Antichrist, of whom it is here said, that he shall carry himself as God. Fourthly, The Pope doth sit and exercise an abso∣lute fixed and illimited power of Government over a society of men which once were Gods spiritual Temple and Church, and do yet bear that name, and are so in effect, if we speak of that small rem∣nant which in all ages the Lord made to keep their garments clean from soul-ruining Antichristian er∣rours, or if we speak of the whole bulk and body of them, not absolutely, but, as being compared with Turks▪ Jews and Heathens, in so far as they still retain some relicts of a Church, as the written word, Sacraments, Ordination, &c. though mise∣rably corrupted by false glosses; a number of Su∣perstitious, Idolatrous, and Antichristian additions; In which respects the Church and See of Rome may be called the Temple and Church of God, wherein the Pope doth sit and rule, even as it is here foretold of Antichrist, that he should sit in the Temple of God. Fifthly, The Pope attempts

to shew that he is in nothing less to be esteemed of than God, by taking and suffering to be ascribed unto himself, 1. Divine titles, as our Lord God the Pope, universal Pastor, chief High-Priest; Head of the Catholick Church. 2. Divine worship, as Prostration to him, Adoration of him, upon opini∣on of some transcendent sanctity in him, and that he hath fulness of power to forgive sins, bestow Heaven, and damn to Hell. 3. Divine properties, as that he cannot err, is the Judge of all men, and himself can be judged by no man, hath power, as Christs Vicar, to dispence with all Law, can for∣give not only sins past, but for a lease of years yet to come; even as the Antichrist, of whom it is here foretold, he should shew himself that he is God.

Thirdly, Whatever is affirmed of the Anti∣christ, v. 6, 7. is verified also in the Pope: for, first, It was the Popes power, the growth whereof in Rome and Christendome was hindred by the Roman Empire, and which advanced by little and little towards its full height, as the credit, power and authority of that Empire did weaken and de∣cay. The truth whereof is abundantly confirmed by History, and acknowledged by Papists them∣selves. Even as it is here foretold that the credit and authority of the Roman Empire did for a long time retard the Antichrists growing greatness, and that the Antichrists power should rise upon the ruines of that Empire. Ye know what withholdeth that he might be revealed, and he will lett untill he be taken out of the way. See the Exposition. Se∣condly, A great many of Popish errours were al∣ready

hatched in the Apostles time, as that men are not justified by faith only, but also by works, Gal. 2. 16. that we must commend our selves to God by the Ministry of Angels, and for that end give them religious worship, Col. 2. 18. that we must abstain from certain kinds of meat, Col. 2. 21. and Church-men from marriage; that we ought to sub∣ject our selves to the wills of men in the use of things indifferent, Col. 2. 20. and that superiority of power in one Church-man over the rest is a thing convenient and desirable, 3 Joh. 9. which, and such like Popish errours, did then work se∣cretly and under ground, towards that height of credit and authority which they afterwards at∣tained. Even as it is here shewn that the mysterie of Antichristian tyranny and doctrine did work already in Pauls time. Thirdly, popish errours, though most gross in themselves, yet are covered over with such fair pretences, that hardly can the poyson which lurketh in them be at first discerned, unity is pleaded for, as the foundation of their Hierarchy, a pretext is made of humility, for pressing the invocation of Saints and Angels, and of sending our suits by their mediation to God, Their doctrine of merit and justification by works, and not by faith only, is pressed as the only mean of exciting to diligence in duty, and especially in the works of charity, They press Pilgrimages, Penances, Abstinence from meats, voluntary po∣verty, vows to lead a single life, under the plau∣sible pretexts of attaining thereby to more than ordinary sanctity, mortification of the flesh, and such like; Even as the Antichristian doctrine and

tyranny is here called a mysterie, The mysterie of iniquity doth already work: See the Exposition. And Fourthly, Whatever Popish doctrine, as it is popish, pretend to, of more than ordinary sanctity, yet the native issue and result of all in those who do receive it, is nothing else but impiety and ini∣quity. Their vows of voluntary poverty do, in the nature of the thing, drive them to idleness, beggery, and to live upon the labours of others: vows of leading a single life are accompanied with Fornications, Adulteries and all manner of unclean∣ness, in those who have not the gift of continency. Their vows of blind and absolute obedience to their superiours do drive them to murther Kings, and perpetrate other most desperate villanies, and to think they merit Heaven by so doing, if their su∣periours do enjoyn them. Their strictest Penan∣ces, Pilgrimages and Fastings from certain meats, on certain dayes; their auricular Confessions, do cast them loose to live at a random in other things, as thinking they have already made satisfaction to God by those things, and knowing how to make up with a little pains whatever yet is lacking, even as the Antichristian doctrine is here called a mysterie of iniquity.

Fourthly, Whatever is affirmed of the Antichrist v. 8. is also verified in the Pope: for, first, it is maintained by his flattering followers, that he is above Law, taketh Law from none, and giveth Law unto all: that he may dispence with Gods Law, and of wrong make right by correcting and changing the Law, Even as the Antichrist who is here said to be that wicked, or lawless one. 2. The Pope,

after long wrestling in the dark, hath at last, some hundreds of years since, attained to an incredible height of power in the whole Christian world, by his being possessed with the power of both swords, but chiefly in the City and Territories of Rome, where he is absolute Lord and Master, ever since the Roman Empire did lose all interest in Europe, as History doth make clear: Even as the Anti∣christ is said here to be revealed immediately after the weakning of the Roman Empire. And then shall that wicked be revealed. To which add, that seeing the Antichrist must be already come, as I proved in doct. 1. from this verse, what power is there, or hath been, to whom all his characters here and elsewhere mentioned do agree so well as to the Pope? 3. Since the first beginning of Re∣formation from Popery, the power and credit of the Pope hath been much wasted, and by little and little consumed by the powerful Preaching of the Gospel, through which his Errours, Tyranny, Superstitions and Idolatry have been discovered to the world and openly disavowed by the Reformed Churches: even as it is here foretold that the Lord shall consume Antichrist by the breath of his mouth. 4. However the power and credit of the Pope and of his erroneous doctrine be much weakned, yet so many and strong are those Engines which he employeth to defend his tottering Kingdom, and so small ground hath been gained upon him these sixty years last past, that there is little appear∣ance he shall meet with a full and final overthrow in haste, or before the time of Christs second com∣ing; even as it is here foretold, there will be some∣what

what of Antichrist in the world until then, which Christ shall destroy with the brightness of his coming.

Lastly, Whatever is affirmed of Antichrist, v. 9, 10, 11, 12. is also verified in the Pope; for, first, Histories do testifie a great many Popes have come to the Popedom by Sorcery and express co∣venanting with the Devil for that end, by Simony, by poysoning their Predecessours, or others who stood in their way, and by such other devilish arts, wherein, as in several other things, besides those, Satan hath been extreamly active to ad∣vance Popes and Popery; Even as it is here af∣firmed of Antichrist, whose coming is after the working of Satan. 2. A singular mean and help by which the Pope, and Popish doctrine, have come to credit and respect in the Christian world, is, signs and wonders alledged to be wrought by him, and his followers: this being their usual way, when other proofs do fail, to fly to miracles to confirm their superstitions and Idolatries, so that there is scarcely any famous Church, Image or statue, or ••ounder of any new Religious Or∣der, or any Monastery or Religious place which is not famous by some one or other miracle, and some of them for many reported to be done by them, and in them, yea they make the glory of working Miracles a mark of the true Church: Even as it is here foretold of Antichrist, that his coming, credit and advancement, should be with all power signes, and wonders. Thirdly, Popish Miracles are all but false and lying wonders, given out and supposed only to be such, in so far as,

1. Some of them are but meer Juglings and found to be such, as when they affirm their Images to have spoken, issued drops of blood, and sweat, that poor souls have come creeping and crying out of Purgatory, bemoaning their case, which have either been effectuated immediately by Satan, or by subtle conveyance and sleight of hand, which hath sometimes been discovered, and the spirit taken, whipt and laid in the stocks for his impo∣sture. 2. Some of them have been truly done, but not true Miracles, as not exceeding the power of all natural causes, as when they affirm that some diseases have been cured by the touch of their superstitious Relicts; now how easie is it for Satan to take off and cure a disease, which, through Gods permission, he hath laid on? espe∣cially seeing many such like seemingly miraculous cures have been effectuated by devilish art among the Heathens. And 3. All of them are made use of to confirm their erroneous doctrines 〈◊〉〈◊〉 su∣perstitious practices, as their worshipping of Re∣licts, prayer for the dead, invocation of Saints, Pur∣gatory, &c. and consequently all of them but false and seeming Miracles; even as it is here foretold of Antichrist, that his coming should be—with signs and lying wonders. Fourthly, The Popish do∣ctrine, wherein it differs from the doctrine of the Reformed Churches, is nothing but an heap of untruths, driving the maintainers of it to impiety against God, in Idolatry, superstition, breach of vows, and perjuries, and to unrighteousness against man in unnaturality, disobedience to Parents, and lawful superiours, under religious pretexts, in pre∣ferring

Fornication and Uncleanness to the bed undefiled in Marriage, in justifying Jesuitical equi∣vocations, and speaking, yea and swearing untruths, and such like, which hath been abundantly made out by the Reformed Divines in their writings to that purpose: even as the doctrine of the Anti∣christ is here called unrighteousness, or a doctrine of untruths tending to unrighteousness and sin of all sorts. Fifthly, The Pope doth not avow or profess himself an enemy to truth and Christian Religion, but rather the prime pillar of it, even Christs Vicar on earth, the servant of the servants of Christ, by which and such like specious pretexts he hath undermined truth, and established errour in its place: even as it is here foretold of the An∣tichrist that he should not openly avow his do∣ctrine to be contrary to Gospel truth, but labour by deceitful tricks and fair pretexts to make the world believe his doctrine to be truth, even by all de••••••veableness of unrighteousness. Sixthly, Innumerable almost are those subtle devices and de∣ceiving juglings, which are made use of under Papacy to perswade the world to embrace their erroneous and unrighteous doctrine, such as, strong and false alledgances of their unity among themselves under one head, of the antiquity of their doctrine, the consent of Fathers to it, the universality of it, which is no more in effect but that all the world did once wonder after the Beast, Rev. 13. 3. Besides that their doctrine and wor∣ship is so framed, as to comply with mens cor∣rupt Lusts, and to fit every humour. If men be lazy idlers, they place them in Monasteries, if am∣bitious

or covetous, there are places of preferment and profit to catch them; if voluptuous and li∣centious, they may for a little money have par∣dons and dispensations, if quiet and cannot endure the worlds trouble, there is a solitary life in some Hermitage prepared for them: If a man dislike his wife, let him enter Religious Orders, and he is delivered from her; If of a pragmatick stirring disposition, there are employments of compassing Sea and Land to gain a proselyte waiting for him. There are flatteries, and taking allurements for men of spirit, who will not be boasted, and boasts and threats of curses and excommunications for men of a more folding temper: In a word, what∣ever a mans humour can fancy, there is somewhat in Popery to satisfie it, and make men believe of themselves that they are singularly devout, when they do but feed their carnal humours; Even as it is here foretold of the Antichrist that he should come not with some, but, all deceiveableness of unrighteousness. Seventhly, Though the power of the Pope, for many ages, was most dreadful and absolute through all Europe, yet it was not unlimited; there being alwayes some in every age (as Papists themselves do sometimes confess and History maketh clear) who never yielded to take on his yoke, but one way or other testified against his Tyrannical Usurpation, and damnable soul-de∣stroying doctrine: even as it is here foretold that some should be exempted from the Antichrists de∣fection, for he was only to prevail in those who perish. Eighthly, The members of the Popish Church had in all ages the truth of the Gospel

tendred to them, at the first beginning of the Popes apostasie and open tyranny more clearly, in following ages more darkly, what, by some∣what they heard of Christs Nativity, Passion, Re∣surrection, &c. expounded to them, according to the custome, at their great Festivals, and what by the testimony or report of that testimony which dy∣ing Martyrs or other Confessours gave to truth, whereof there were some almost in every age: and yet they did not receive or believe the truth, especially those truths relating to the authority, sufficiency, and perfection of Scripture, to the fulness of Christs satisfaction and merit, and the compleat discharging of all his offices, the justifi∣cation of sinners by the righteousness of Christ imputed to them and received by faith alone, and such other truths controverted betwixt them and us: yea neither believe they any truth because of the authority of God revealing it in Scripture, but because of the Popes Authority, which only makes Scripture to be Scripture, and worthy of credit unto them, and therefore cannot be said to believe any truth at all, seeing their faith is only humane, grounded upon the authority of man; even as it is here foretold of Antichrists follow∣ers, that they received not the truth in love, when it was offer••d to them, and that they believed not the truth. Ninthly, Hugely gross errours and superstitious fooleries are main∣tained by the Pope and his followers, for neces∣sary truths, and acceptable pieces of Divine Wor∣ship, as may be seen in their Apish toyes, foolish gestures used at Mass, in their doctrine of Tran∣substantiation,

and indulgences; and such is their incorrigible obstinacy in these, against clear evi∣dence of Scripture, yea and of common sense and reason, that it cannot be conceived rational men would be so infatuated and stupid, except they were judicially plagued of God, by giving them over to the power and prevalency of errour and delusion, even as it is here affirmed of Antichrists followers, that God shall send them strong delusion that they should believe a lye. Tenthly, As Popish doctrine, wherein it differeth from us, is but a bundle of lies, which is abundantly proved by the Reformed Di∣vines; So this doctrine of lies is believed by the generality of the Popish Church as the very truth of God, with a firm assent and without all con∣trary 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 follow∣ers 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 ••ond and foolish of all their superstitious perfor∣mances, as thinking they thereby do God good service: Even as it is here foretold of Anti∣christs 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 al∣ready 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 long••time exercised, therefore he hath been, and yet is that man of sin, that child of perdition, and the very Anti∣christ, 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 spi∣rit, and belief of the truth.

The Apostle, in the third part of the Chapter, doth comfort and confirm those believing Thessalo∣nians, 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 thanksgiv∣ing 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 con∣duce 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 offer∣ed, 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 unrenew∣ed 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 under∣prop 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 him∣self 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 menti∣on the preservation of those believing Thessaloni∣ans 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 pre∣served 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 be∣loved 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 them∣selves, in the strength or firmness of their resoluti∣ons, but in the Lords unchangeable decree, where∣by 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. Be∣cause 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 know∣ledge of their election, how can they draw com∣fort 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 accompa∣nied 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 at∣taining 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, be∣cause he hath chosen them to it, and the counsel of the Lord must stand, Prov. 19. 21. So he be∣stoweth salvation upon none who are destitute of faith and sanctification, the means appointed of God for leading to it; he hath chosen you to sal∣vation, 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 de∣creed 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 sancti∣fication go alwayes together, the former being the fountain of the latter, and the latter again an evi∣dence of the former, Gal. 5—6. So the moti∣ons of Gods sanctifying spirit are alwayes con∣form to Gods rev••aled truth, and directed by truth as it is apprehended by faith, and all other mo∣tions

which are not such, are not of God, what∣ever 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 en∣trusted 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 com∣fort 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 confir∣mation 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 omni∣potent 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 Preach∣ed 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 de∣signed

for the elect in Gods eternal and un∣changeable decree, (see v. 13.) yet none at∣taineth 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, whe∣ther 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 with∣out yielding groun•• 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 tra∣ditions, 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 as∣surance of salvation grounded upon election, doth not make exhortations to duty, reproofs and threat∣nings 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 dreadful∣ness 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 bre∣thren, stand fast, and hol••. 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 ut∣termost of their wit and strength to defend the truth of the Gospel against those dreadful terrours and subtle snares, which Antichrist and his emissa∣ries 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 Anti∣christ, he exhorts them to stand as stout souldiers, and to hold the truth as it were with both hands against all opposition, as the word signifieth, there∣fore, b••ethren, stand fast and hold. 4. The apo∣stasie of many from the truth, and the prevalency

of errour, is so far from being, in reason, a mo∣tive to make us think the less of truth, and to fol∣low the drove, that it ought to make us love truth the better, cleave to it more firmly, and become more rooted in the faith of it, that so the storm, which bloweth others up by the roots, may not un∣settle us; for, from what he spoke of a general apostasie to come, he exhorts them that therefore they would stand fast and hold the traditions. 5. There is no ground here to establish the au∣thority of Popish unwritten traditions, as a partial rule of faith and manners, of equal authority with the written Word of God: for, though some of those traditions here mentioned were not written by Paul in any of these two Epistles; yet they, as all other truths necessary to salvation, were com∣mitted either before or after this to sacred writ, 2 Tim. 3. 15, 17. traditions which ye have been taught whether by word or our Epistle.

Ver. 16. Now our Lord Jesus Christ himself, and God even our Father, which hath loved us, and hath given us everlasting consolation, and good hope through grace.

He confirms them thirdly, by praying to God for them that he would work those things in them which he was pressing upon them; to wit, com∣fort and constancy. In which prayer, he, first, layeth down some arguments for strengthning both his own, and their confidence in expectation of an answer. The first is taken from that near relation wherein Christ and God, to whom he prayeth,

did stand towards them. Christ himself being their Lord Jesus Christ, and God their Father. The second from Gods special love to them. The third from the fruits of his love already enjoyed, 1. Con∣solation, that is ease of mind from, and encourage∣ment of spirit against all causes of sorrow; which is actually attained by real believers at some times, Psal. 27. 1, 2. and all such have sufficient grounds and reason for it alwayes, Heb. 3. 17, 18. and the meanest measure of it enjoyed by any here is an earnest of that full and perfect freedom and ease from all sorrows and weights of sin and misery which they shall enjoy in Heaven for ever; Job. 4. 14. and therefore is it called everlasting conso∣lation. 2. Good hope, that is, both solid grounds of hope, and the grace of hope it self whereby we make use of those grounds, by expecting all the good things which God hath promised, Rom. 8. 25. which two fruits of love are described from their common fountain, Gods grace and favour, not on∣ly without, but contrary to our deserving, Isa. 64. 6. Doct. 1. That precepts and exhortations to duty do not inferr a power in mans free-will to obey, fee upon 1 Thes. 5. 23. doct. 2. for, he here pray∣eth that God would work that in them which he hath presently pressed upon them. Now our Lord Jesus Christ himself, &c. 2. As it is the Lords blessing and powerful working of his spirit which maketh the word Preached, gain ground on hearts, 1 Cor. 3. 7. So it is the duty of Ministers, and of people also, to deal with God in earnest by Prayer for his promised spirit to accompany the Word Preached and make it lively, seeing the Lord hath

undertaken to give his holy spirit unto those who ask him; Luk. 11. 13. for, Paul, having pressed comfort and constancy, doth pray to God that he would comfort and establish them, and thereby teacheth them to do the like. Now our Lord Je∣sus Christ himself, &c. 3. That a man may stand fast, especially in trying times, there is more re∣quired than conviction of duty, or a fixed reso∣lution to stand to his duty, Matth. 26. 33, 35. There must be also a continued influence from the Lord, of cheerfulness, comfort and courage, other∣wise all will be to little purpose; for, Paul seeth this necessary, and therefore prayeth for it, Now our Lord Jesus Christ himself, &c. 4. That Je∣sus Christ is true God equal with the Father ap∣peareth from this, that not only he is one who heareth prayer, the author and bestower of all spi∣ritual blessings which are here sought from him, and said to be already bestowed by him, but also he is named before the Father, which certainly had been blaspheamous if he were not also true God. Now our Lord Jesus Christ himself and God even our Father, &c. 5. That Christ is a distinct person from the Father, though one in substance with him, appears from this, that they are here distinguished by Paul, Now our Lord Jesus Christ himself, and God even our Father. 6. That God the Father is usually named before the Son doth not inferr any inequality betwixt them, but only the order of subsistence and working which is among the persons of the blessed Tri∣nity; for, here Christ the second person is named first, to shew there is not any such inequality.

Now our Lord Jesus Christ himself, and God even our Father. 7. That our prayers should be di∣rected unto God only, see upon Eph. 1. 17. doct. 3. for, so doth Paul alwayes direct his. Now our Lord Jesus Christ himself, &c. 8. Our prayers to God should not consist of multiplyed petitions only, but ought to be fraughted with such arguments and motives for obtaining what we ask, as may strengthen our confidence in ex∣pectation of an answer; for, such are the Apostles prayers. Now our Lord—which hath lo∣ved us, and given us, &c. 9. In seeking things needful from God, we should look upon him, not as standing disaffected to us, and at a distance with us, but according to the nearest relations, which we can reckon our selves to have unto him; for, Paul eyeth Christ and God as his and their Christ and Father. Now our Lord, and God even 〈◊〉〈◊〉 Father. 10. The Faith of Gods special love doth strongly underprop the heart with confidence of a gracious answer in prayer, as knowing that love in God is communicative of any thing in God that is good and needful for the party loved, Psal. 84. 11. and that seeing his love hath given Christ, which is more, he will not withhold that which is less; Rom. 8. 32. for, Paul doth strengthen his confidence from this ground, while he saith, which hath loved us. 11. Our former receipts from God should be improved as helps and props for strengthning confidence in expectation of obtaining yet further from him, even whatever our neces∣sities call for, and his glory shall require at our hand: This being the Lords usual way to do good

because he hath done good; and therefore prayer should not be wholly stuffed with heartless com∣plaints of what we want, there should be a mix∣ture of humble and thankful acknowledgement also of what we already have, and an argument drawn from thence to plead for more; for, so doth Paul here. Who hath given us everlasting consolation and good hope. 12. It is only spiritual receipts the experience whereof doth alone, and considered apart from receipts of any other kind, furnish us thus with an argument where by to plead with God for more, those only being given as an earnest of further, Eph. 1. 14. which temporal fa∣vours are not, but sometimes given of God in displeasure, and fore-runners of his eternal wrath: Psal. 17. 14. for, it's only spiritual receipts from which Paul doth draw an argument here. Who hath given us everlasting consolation, and good hope. 13. True and solid consolation against any thing which causeth grief is only that, which is accompanied with, and floweth from the well-grounded and good hope of eternal glory: and whatever other comfort or joy a man enjoyeth, it is not lasting, much less everlasting, but endeth in greater grief; Eccles. 7. 6. for, he conjoyneth these two, everlasting consolation and good hope. 14. Then doth experience of by-past receipts strengthen much our confidence of receiving more, when we take up Gods free grace and favour without and contrary to our deserving as the cause of what hath been bestowed already; In so far as hereby we find an answer to all those doubts, which do arise from our present unwor∣thiness,

and misdeservings, even this, The same free grace which overcame our mis-deservings then, will overcome them yet; for, Paul, while he makes by-past receipts plead for obtaining further, doth look on them as flowing from this fountain. Who hath given us everlasting consolation, and good hope through grace.

Ver. 17. Comfort your hearts, and stablish you in every good word and work.

Next, in this prayer is set down what he prayed for; first, the continuance and increase of the same comfort, which they had already received, v. 16. next, establishment, and constancy; and this, first, in every good word, that is, in the faith of good and sound doctrine, opposite to Antichristian er∣rour, 1 Tim. 4. 6. which agreeth better with the preceding purpose of the whole Chapter, than to expone it of their language and discourse. Next, in every good work, or the practice of holiness in the whole course of their life. See what a good work is upon Eph. 2. 10. doct. 4. Hence learn, 1. That a man may stand stedfast in a trying time, he should by all means endeavour to keep his heart in a cheerful frame, by laying hold, with some measure of confidence, upon such grounds of con∣solation as the Gospel affords, 1 Thes. 4. 18. habitual discouragement and dejectedness of mind being the usual forerunner of defection, Heb. 12. 12, 13. for, the Apostles pra••ing that God would comfort and establish them, shews that a heart cheered up with the consolations of the Gospel is

the usual companion of constancy. 2. Not only are the first beginnings of grace from God, but also the daily increase and progress of grace in every degree and step, from the lowest to the highest; for, having shewn v. 16. that God had given them the beginnings of consolation, he here prayeth for the increase of it: comfort your hearts, saith he. 3. Stability in the faith of true do∣ctrine and in the practice of an holy life do mu∣tually contribute, one to another: and errour in the point of truth is usually accompanied with some deviation in practice from the rule of an holy life: and profanity of life doth of it self cast men loose to the embracing of such errours as may gratifie their unmortified lusts, 2 Tim. 4. 3. for, he prayeth that God would stablish them in every good word and work, jointly.

CHAP. III.

IN the first part of this Chapter, the Apostle doth press upon them four several exhortations to their duty. In the first where∣of he exhorts them to pray for himself, and other faithful Mi∣nisters, and that, first, for the progress of the Gospel committed to them, v. 1. next, for the preservation of their persons, v. 2. To which he subjoineth a seasonable comfort against their fear, v. 3. In the second, he exhorts them unto obedience to his doctrine in general, v. 4. in the third, to the love of God and patience in spe∣cial, v. 5. In the fourth, he chargeth them to cen∣sure disorderly walkers, or idle loiterers, and to abstain from intimate fellowship with them; which charge is propounded, first, more generally, v. 6. and accordingly prosecuted, to v. 11. while he condemns their disorderly practice, first, because it was contrary to his own example, v. 7. who la∣boured hard among them besides his publick preach∣ing, v. 8. that he might cast them a copy not to live idly, v. 9. Secondly, It was contrary to his doctrine also, v. 10. Next, he prosecutes this charge more particularly, to v. 16. while he, first, describes those disorderly walkers from two of their properties, Idleness and turbulent curiosity, v. 11. next, he doth command them to quit both those vices, v. 12. and thirdly, speaketh to those

who walked orderly, first, exhorting them not to grow remiss in well-doing, notwithstanding of their many discouragements, v. 13. Next, pre∣scribing unto them how to censure delinquents by excommunication, v. 14. and how to use modera∣tion towards the party censured, v. 15.

In the second part of the Chapter he concludeth the Epistle, first, by praying for peace and Gods presence to them, v. 16. next, with his usual fare∣wel-wish, v. 18. Having first shewn for what use he did always write that part of his Epistles with his own hand, v. 17.

Ver. 1. FInally brethren, pray for us, that the word of the Lord may have free course, and be glorified even as it is with you.

The Apostle having made a transition from the preceding doctrine by the word finally (implying as the Original beareth, there did somewhat yet remain necessary to be added) doth enter the first of his exhortations; wherein he beseecheth them lovingly as brethren to pray for him and his col∣legues, and consequently for all other faithful Mi∣nisters. Particulars to be prayed for are two: The first is in this verse, and hath respect unto the Gospel, here called the word of the Lord (See upon Phil. 1. 14. doct. 1.) which is entrust∣ed to Ministers, 1 Thes. 2. 4. and concerning it, they were to pray, first, that it might have free course, or (as it is in the Original) might run, that is, be speedily propagated far and near, and

all things removed out of the way which might hinder its course. Next, that it might be glorified, even as it was with those Thessalonians, that is, not only be mightily prevalent in converting many to God, whereby the glorious power of God working by it should be seen and acknowledged, 1 Cor. 14. 25. but also the profession of the Gospel might be adorned with the answerable fruits of an holy life in those who hear it, which brings no small glory and credit to the Gospel, Tit. 2. 10. as the profane life of professours doth dishonour it, 2 Pet. 2. 2. Doct. 1. See a Doctrine from the word, finally, or furthermore, upon 1 Thes. 4. v. 1. doct. 4. finally, brethren. 2. Most eminent Chri∣stians for gifts and graces are usually most sensible of their own wants, and so far from undervaluing others, being compared with themselves, that they highly prize what worth is in them, and can plea∣santly stoop to receive some spiritual benefit and advantage from them; for, though Paul did ex∣ceed them all in spiritual induements, yet he most affectionately seeketh the help of their prayers. Finally, brethren, pray for us. 3. Ministers should so lay out and employ what stock of gifts and graces they already have for the good of the Lords people, as that they jointly endeavour by all means, of Reading, Meditation, 1 Tim. 4. 13, 15— and of prayer by themselves, 2 Cor. 7. 5. and of others, to acquire a new supply of strength and fur∣niture for enabling them to their work; lest other∣wise they run dry, and have little or nothing to say unto any good ••urpose, 1 Tim. 4. 15. for, Paul having instructed them, and prayed for them in

the former part of this Epistle, doth now beseech them to deal with God for a new recruit of fur∣niture for him. Pray for us. 4. As it is the duty of Christian brethren mutually to pray for, and to require the performance of this duty from one another: So the most effectual way for engaging others to pray for us, is to make them know we pray for them, and that we esteem of them as such whose prayers are somewhat worth; for, Paul be∣ing to crave the help of their prayers, did shew, chap. 2. v. 16. that he prayed for them, and doth here shew he esteemed them as brethren, that here∣by he may engage them. Brethren pray for us. 5. The great care of a faithful Minister, and that which lyeth nearest to his heart, and which of any other thing he recommendeth most to the care of others, is, not so much his own personal respect or preservation from hazard, as the success and thriving of the Gospel by the blessing of God upon his pains, and the pains of others; for, this is it he recommends unto them to be prayed for in the first place, and the care of his own person but in the second. Pray for us, saith he, that the word of the Lord may have free course. 6. It is the du∣ty of the Lords people and servants not only to give the Gospel countenance and entertainment where it already is, but also to have enlarged de∣sires, seconded with the utmost of orderly endea∣vours, for the spreading and propagation of the Gospel unto those places where it is not; for, this is it that Paul would have them to pray for here, even that the word of the Lord may have free course. 7. So great and many are those obstructions cast in

by the Devil and men in the way of the Gospels progress, Act. 10 23. that no humane endeavours, nor any thing else except the omnipotent power of God, can fully remove them; for, he seeth a ne∣cessity of prayer to God, that the word of the Lord may have free course. 8. It is the duty of Mini∣sters and people not only to endeavour that the Gospel may run through the tongues and ears of many, and outward subjection be rendred to it, but also that it be received in hearts, and that so much be testified by the holy life and conversation of those who do receive it: Neither are they to rest satisfied with the former without some pro∣mising evidences of the latter: for, he will have them to pray not only that the Gospel may have free course, but also that it may be glorified. See the Exposition. 9. That the word of the Lord hath prevailed mightily with our selves, and car∣ryed us captive to the obedience of it, should serve us both as an incitement to deal with God in behalf of others, that they may be gained in like manner, seeing grace is not envious, 1 Cor. 13.—4—and for a ground of hope that our labour of that sort shall not be in vain in the Lord: for, that he may incite them to pray for others with confidence, he minds them how the Gospel had prevailed with themselves, even as it is with you, saith he.

Ver. 2. And that we may be delivered from un∣reasonable and wicked men: for all men have not faith.

Here is, first, the second particular to be prayed for, and it respecteth the person of Paul, and of other faithful Ministers, concerning whom they were to pray that they might be preserved and de∣livered (to wit, so long as God had any work for them, 2 Sam. 15. 25, 26.) from the cruelty and snares both of open and secret enemies, who are here called, first, unreasonable, that is, men dement∣ed, whom no reason could satisfie, or (as the greek word implyeth) men of no abode, possibly the va∣grant Jews, or men unworthy to have any place or respect among men. Next, wicked, that is, men of a vitious life, or, more particularly (as the origi∣nal also implyeth) men desirous of trouble, and procuring trouble to others. Secondly, he gives a reason why this petition for their delivery and pre∣servation was necessary, and also hints at the cause of mens absurdity and wickedness presently spoken of; to wit, because many, even of those within the visible Church, had not the grace of saving faith; and leaveth it unto them to gather that no good was to be expected from such to Christs faith∣ful Ministers. Doct. 1. Not only the Gospel which Ministers do carry, but also the persons of Ministers for the Gospels sake, should be respected and cared for, both by themselves, and by the Lords people of their charge. Those earthen vessels should be regarded because of the precious liquor

contained in them; for, Paul having recommended unto them to pray for the spreading of the Gospel in the first place, doth now enjoyn them to pray for the preservation of his person and of other faithful Ministers in the next. And that we may be delivered, saith he. 2. As faithful Ministers may alwayes look to meet with opposition: So they who oppose them most, and the work of God in their hands, are usually men of turbulent spirits, unreasonable carriage, and for one bad property or other somewhat infamous, even such as Pauls oppo∣sites here spoken of, that we may be delivered from unreasonable and wicked men. 3. Wherever a spirit of opposition against the publick Ministry doth enter, it turneth malapert and shameless, so that no eminency of parts, of place, or unblameable∣ness of life in Christs Ministers, can prove a suf∣ficient sanctuary to shelter them from it: for, Paul was eminent for all those, and yet those absurd and shameless men did create trouble and hazard to him, That we may be delivered from unreasonable and wicked men. 4. The visible Church hath al∣wayes in it a mixed multitude of good and bad, wh••a•• and tares, Matth. 13. 24. neither have the labours of the most eminent Ministers, been ever, for what appeareth, so far blessed of God, as to be the means of conveying saving grace unto all who heard them; for, he sheweth that even in that time when the Apostles were Preachers, all men had not faith, and this must be understood of men in the visible Church, for they knew sufficiently that all others who were without the Church had it not. 5. As the grace of saving faith doth powerfully restrain a

mans turbulent, sensual and irrational affections; So any other restraint, where this is wanting, will prove but weak to keep them at under, if a suitable tentation be once presented; for, he makes their want of faith the cause of their unreasonable, tur∣bulent and wicked carriage: for all men have not faith, saith he. 6. As the grace of faith is not be∣stowed by God upon all who hear the Gospel, but upon some only, even the elect, Act. 13.—48. so it is a speaking evidence that such have no faith who prove shameless, absurd and turbulent in their opposition to faithful Ministers, and to the work of God in their hands: for, he maketh their opposi∣tion flow from their want of faith: for all men have not faith, saith he.

Ver. 3. But the Lord is faithful, who shall stablish you, and keep you from evil.

The Apostle doth here encourage them against their fear of falling from truth, which he foresaw would readily arise from what he presently spoke, of the many open and secret enemies to truth, and to the sincere Preachers and professors thereof; as appeareth from the adversative particle But: and he encourageth them by assuring them that God would, first, stablish or confirm them in good, so as they should not totally nor finally fall from it, 1 Joh. 3. 9. 2. Most carefully keep them, as a prison is kept (as the word implyeth) from evil, that is, from Satan that evil one, together with all his evil and mischievous devices, even every evil work, 2 Tim. 4. 18. to wit, so as sin should not

have dominion over them, Rom. 6. 14. The tru••h of all which is confirmed from this that God is faith∣ful, one who may be trusted, and will perform whatever he hath promised, where he supponeth that God hath promised never to leave them, who have once sincerely closed with him, according to Joh. 10.—28. and therefore his faithfulness must be engaged to establish and keep them. Doct. 1. As the truly Godly, upon the apprehension of any pinching hazard, are of all men aptest to be dis∣couraged with thoughts of their own weakness, 1 Sam. 27. 1. So it is the duty of every faithful Minister carefully to foresee what may prove dis∣couraging to any such, and tenderly guard against it: yea such should be his tenderness in this, that their hazard should make him in a manner forget his own: for, though the rage of enemies was mainly bent against Pauls own person, yet he is more taken up how to guard against the discou∣ragement of the Lords people, which he foresaw would arise from it, than to provide for his own safety. But the Lord is faithful, saith he, w••o will stablish you. 2. Then doth a Minister wisely guard and underprop the Lords people against dis∣couragements arising from their own apprehended weakness, when he doth not labour to possess them with the contrary thoughts of their own strength, which indeed is none, 2 Cor. 3. 5. but rather con∣firming whatever thoughts they have of that kind, he doth fasten them upon the power and faithfulness of God for their support; for, so doth Paul here, But the Lord is faithful, saith he, who will stablish you. 3. That Gods fidelity is impledged for the

performance of his promises, See upon 1 Thes. 5. v. 24. doct. 5. for God is faithful. 4. The final perseverance of believers in good, and their pre∣servation from evil in the extent mentioned in the exposition, is absolutely promised, and most un∣doubtedly shall be performed: for, the impledging of Gods faithfulness for it, implyeth that it is a thing promised. But God is faithful who shall sta∣blish you, &c. 5. The infallible perseverance of the Saints in good, and their preservation from evil, doth not flow from the nature of grace in it self, which is but a created quality, and may be crushed if there were not some external help to underprop it, Rev. 3. 2. nor yet from any fixedness of their own resolutions, which are in themselves but changeable, Jer. 20. 9. but from the power of God who standeth engaged to bear them through against all opposition in the contrary. But God is faithful, saith he, who will stablish you.

Ver. 4. And we have confidence in the Lord touch∣ing you, that ye both do and will do the things which we command you.

Here is his second exhortation wherein he doth most effectually, though indirectly, incite them to obey the doctrine delivered by him in general, as the rule of their life and conversation, while he professeth his charitable confidence, ground upon the Lord and his grace, of their present and future obedience to what he had commanded them in the name and authority of Jesus Christ, as the word in the orignal doth imply. See upon 1 Thes. 4. v. 2.

Understand him here to speak, 1. Of the present obedience of the most part, as to the main of his injunctions, though in some things they were de∣fective, as appeareth from v. 6, &c. and, 2. Of the fewer, though better part, as to all his injuncti∣ons in general. And, 3. Of them all as to their future obedience, whereof he was charitably con∣fident, though for the present, as said is, they were in some things blame-worthy. Doct. 1. It is the duty of Ministers towards the Lords people of their charge, and of all Christians mutually towards one another, charitably to believe and hope the best of their inward good condition and perseverance in it, where there are any probable, though not infallible, evidence; for charity thinks no evil, 1 Cor. 13—5. Thus Paul had confidence that they both did and would do, &c. 2. We ought to ground our cha∣ritable confidence of peoples perseverance in well-doing, not in themselves whatever be their present goodness (for all men are weak, Mat. 26. 41. and lyars, Rom. 3. 4.) but in the Lord, who alone can powerfully encline their hearts to good and preserve them in it; for, Paul had confidence, not in them, but in the Lord concerning them. 3. It is a singu∣lar piece of ministerial prudence for a Minister, in some cases, and when he hath to do with some people, especially those in whom he seeth any ap∣pearance of good, & yet an aptness not to be discou∣raged with the bad thoughts which discerning gra∣cious men may have concerning them, to point out to such their duty, and to incite them to it, rather by shewing his charitable thoughts of their present and future obedience, than by a rigid pressing of

their duty on them, joined with an upbraiding of them for some present neglects, and his professed diffidence of their amendment in time coming; for, Paul incites them to obedience by professing the confidence he had of them. And we have confi∣dence that ye both do and will do. 4. It is the duty of people to improve what place they have in the charity of faithful Ministers, or discerning Christians, as a spur to incite them to further dili∣gence, and to walk answerable to that esteem which others have of them, and not to rest upon it, as if having it they had enough; for, Paul doth express his charitable confidence of them, that they may be thereby incited to their duty. We have confi∣dence that ye both do, and will do. 5. As the life of a Christian is more in practice and in doing, than in profession and word-speaking; So the rule of their practice is not the example of others, Exod. 23. 2. nor yet the dictates of their mother∣wit or natural reason, Rom. 1. 21, 22. and much less, the sway and inclination of their corrupt af∣fections, Isa. 57.—17. but the word of God and those injunctions of his sent Ministers which they as his Lyon-heraulds do press upon them from him; for, he expresseth the Christian mans exercise, by doing what he commanded them in the name and authority of Jesus Christ. Ye both do and will do the things which we command you, saith he. 6. The practice and obedience of Chri∣stians according to the forementioned rule, must be both universal, extending it self to all that is commanded, and constant, so as not only they be∣gin well, but also continue unto their Journeys

end; for, so was their obedience. We are confi∣dent ye both do and will do the things which we command.

Ver. 5. And the Lord direct your hearts into the love of God, and into the patient waiting for Christ.

Followeth his third exhortation, whereby, while he prayeth the Lord to direct their hearts or make them straight, he doth also indirectly in∣cite them to the exercise of two graces, which are chief parts of, and have special influence upon the obedience formerly pressed. First, the love of God, understand, that whereby we love God; under which is contained love to our Neighbour, as a stream flowing from that fountain, Matth. 22. 37, 39. Although the sense and feeling of Gods love to us spoken of Rom. 5. 5. needeth not to be excluded. Secondly, Patient waiting for Christ, or (as the word is in the original) patience of Christ. It implyeth patience with expectation, even such a patient enduring of hardships in the way of our duty for Christs sake, as is joined with, and floweth from a well-grounded expectation of good things to be received from Christ, especially at his second coming. Doct. 1. As the hearts of men are in the hand of the Lord, who alone can powerfully encline, direct and turn them where∣ever he will, Prov. 21. 1. So it concerneth us highly to see to the heart that it be rightly inclined, seeing wheresoever it goeth, it doth powerfully

draw the whole man with it; for, Paul doth pray the Lord to direct their hearts. 2. That Christi∣ans do continue constant in the course of begun obedience, there is of necessity required a conti∣nual supply of influence from God, together with some fervour of love to him, and patient expecta∣tion of good things to be received from him, which may serve as cords to draw us forward in the way of duty, against all tentations and discouragements which will be otherwise prevalent to retard and draw us backward, 2 Cor. 5. 14. Psal. 27. 13. for, as a mean of their continuing to do what he com∣manded them, he prayeth the Lord to direct their hearts into the love of God and patient waiting for Christ. 3. As the heart of man is by nature crooked and perverse; So it is in a special manner averse from the love of God, whom, though he be the chief good, yet, every man by nature doth hate, though not as he is Creator and preserver of the world, yet as he is a just Judge armed with vengeance against evil doers, yea and there are dregs of this averseness even in the truly Godly, who have a law in their members rebelling against the Law of God written in their mind and renewed part, Rom. 7. 23. for, this crookedness and averseness from love to God is implyed, while he prayeth the Lord to direct, or make straight, their hearts into the love of God. 4. The hearts of men by nature are also averse from undergoing a suffering lot for Christ, and from taking that comfort under the cross which ariseth from the hope of a promised out-gate and reward, as being unwilling to give any further trust to the precious promises than they see of present

performance, 2 Pet. 3. 4. yea, and there are dregs of this averseness also in the truly regenerate (though not allowed of by themselves, Psal. 42. 9.) as appeareth from their desire to shift a cleanly cross, Matth. 16. 22. and therefore small courage oft∣times under it, Heb. 12. 13. or hopes of an out-gate from it, 1 Sam. 27. 1—for averseness is also implyed while he prayeth the Lord to direct their hearts—into the patient waiting for Christ. 5. How averse soever the hearts of men in nature, or of men renewed, are from the exercise of those or other graces; yet there is omnipotency in God to make them straight when he will, and to encline them powerfully to love where they hate, to take up a cross for Christ contentedly; and to hope for what they see not, confidently; for, while the Apostle prayeth that the Lord would direct them to love and patience, he doth suppone that God hath power so to direct them. 6. The graces of love to God, of patience under a suffering lot and of well-grounded hope, do well together, in so far as where love to God is rooted in the heart, together with a firm expectation of all those good things contained in the promise to be received from him, there can be nothing too hard to be undergone and suffered for him, Rom. 8. 35. 2 Cor. 4. 16. with 5. for, Paul doth pray for all those jointly, even the love of God and patient waiting for Christ: see the Exposition.

Ver. 6. Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw your selves from every brother that walketh disorderly, and not after the tradition which he received of us.

Here beginneth his fourth exhortation, upon which he insisteth most and dealeth more perempto∣rily in it, than in any of the former, as that which is his great work in the first part of this Chapter, and to which all the rest have been preparatory in∣sinuations. And first, being to handle this purpose more generally to v. 11. he straitly commands them in the name and authority of Jesus Christ to withdraw from, or have no familiar intimate fel∣lowship with, any brother, or Christian in external profession, who walketh disorderly, or that, as a disorderly souldier (from which the word in the original is borrowed) did any wayes transgress the order, bounds and limits of his particular calling and station assigned him by God, and thereby pro∣ved offensive to the Church, and especially such as lived idly neglecting their own business, and in∣truded themselves upon the affairs of others (see v. 11.) even all those (as the Apostle doth here further explain himself) who walked contrary un∣to and not after that tradition, or doctrine, deli∣vered by him against idlers whereof, v. 10. and therefore were to be discountenanced, and their company abandoned as is here commanded. Now though every Christian is bound to abstain from all voluntary and unnecessary fellowship with profane

men, in so far as they do not seem to countenance or encourage them in their sin, even though they be not excommunicate and cast out by the Church, Psal. 26. 4, 5. yet seeing it is clear the Apostle speaketh of excommunication, v. 14. and the dis∣orderly walking here mentioned is a sin continued in after publick (1 Thes. 4. 11.) and private ad∣monition (1 Thes. 5. 14.) Therefore the with∣drawing from their fellowship here commanded seemeth to be the consequent of the Churches pub∣lick censure, in the enjoyning whereof the antece∣dent censure is enjoyned also, to wit, that the Church-guides should excommunicate the contu∣macious, and all Church-members should with∣draw from the party so censured. And seeing this purpose is handled here more generally and to be insisted on more particularly, v. 11, &c. I shall only observe these general doctrines from it. 1. Though Ministers ought in wisdom to deal with the Lords people, for the most part, by meek intrea∣ties and prudent insinuations (see v. 4. doct. 3.) yet where their authority, or rather the authority of Christ in them, hath been contemned, their meekness abused, and when they have to do with a prevalent growing evil, it is their duty to be more peremptory, and with all authority to charge and command; for, so doth Paul here in those cases, now we command you in the name of our Lord Jesus Christ. But, 2. The sharpness of their most pe∣remptory commands should be in prudence allayed somewhat, with a seasonable mixture of their af∣fection and brotherly love to those, whom they so command; lest otherwayes their imperious way

be lookt upon as a piece of insolency, and meet with contempt and disdain instead of obedience; for, so doth the Apostle here while he calleth them bre∣thren. Now we command you brethren, &c. 3. A Minister should also see to it carefully that his pe∣remptory commands and threatnings be grounded upon the authority of Christ, as being first enjoyn∣ed and denounced by him, otherwise he cannot ex∣pect that any thing spoken by him, though with ne∣ver so much authority, zeal and boldness, can have great weight in peoples consciences; for, such were Pauls peremptory commands. We command you in the name of our Lord Jesus Christ. 4. It hath ever been the lot of the Church of Christ to have some professours in it, whose way and car∣riage hath been in no measure answerable unto that which they did profess; for, even in this Church, so highly commended, chap. 1. 3, 4. there were some such, as is supponed while he bids them with∣draw from every brother, or Church-member, who walketh disorderly. 5. The way and carriage of such is more to be detested and shunned, than if they were professed enemies, in so far as they are a greater reproach to the Gospel, 2 Pet. 2. 13. and make the name of God which they profess to be blasphemed by others; Rom. 2. 23, 24. for, Paul bids withdraw, not so much from avowed Heathens, as, from every brother that walketh dis∣orderly. 6. There is no Church-member whose quality, rank or station, doth wholly exempt his disorderly scandalous walking from the Ecclesiasti∣cal cognition of Christs Ministers, or can keep the Lords people free of hurt and damage from his

evil example, if they converse familiarly with him; for, he bids the people withdraw from every brother, without exception, who walketh disorder∣ly, which supponeth that the Church-guides should first censure them, as was shewn in the Exposition. 7. There is a difference to be made, both in the inflicting of Church-censurrs by Church-guides, and in the withdrawing of familiar fellowship by private Christians; betwixt those, who being sur∣prized with some violent tentation, do but once or twice step aside from the rule of their duty, and others whose continued strain and course of life is still disorderly: for, he bids withdraw on∣ly from those who walk disorderly, or whose con∣tinued way and course was such, as the word walk imports. 8. So hardly are our hearts brought up to a perfect hatred and detestation of sin; that though possibly we have some abhorrence from committing it our selves, yet we take pleasure in them who do it, and with great difficulty we are made to withdraw from them or discountenance them in it; for, therefore he seeth it needful to give them such a peremptory charge, in the name of our Lord Jesus Christ, to withdraw from them that walk disorderly, and the word rendred with∣draw signifieth to abstain from that whither the sway and inclination of our mind doth carry us. 9. As once receiving and professed embracing of Divine truths for the rule of duty, doth make the rejecter thereof more guilty, than if he had not received them at all: So those do live disorderly whose life and conversation is not ordered according to the prescript of Gods word, how strictly soever they

do conform themselves to the Civil Laws of the Land wherein they live: for, he saith that brother did walk disorderly, who did not walk according to the tradition, or doctrine delivered by him from God, and aggravate their sin from this that they had once received that tradition. And not after the tradition which he received of us, saith he.

Ver. 7. For your selves know how ye ought to fol∣low us: for we behaved not our selves disorderly among you.

Here is a reason serving both to inforce the duty of censuring, and withdrawing from those, who walked disorderly, and to aggravate the sin of those who did so walk. It is taken from the Apostles example propounded first here in general. He walked not disorderly, that is, lived not idly, as he after explains. And for the force of this reason to condemn the contrary practice, he appealeth to their own conscience, if they did not know and were suf∣ficiently convinced of their obligation to follow his example; and to discountenance those who did otherwise, to wit, in so far as he was a follower of Christ, 1 Cor. 11. 1. as he was indeed in this par∣ticular, and they did also know it. Doct. 1. As Christians ought to walk according to their know∣ledge. So he is not worthy of the name of a Chri∣stian, who knoweth not this, that a man is bound to follow the example of his Minister, in so far as he doth follow Christ; seeing Ministers are given to teach the Lords people not by their doctrine only but by their example also, 1 Tim. 4. 12. for, Paul

supponeth they knew how they ought to follow him, and draws an argument from 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 be∣yond 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 fol∣lowed 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 obe∣dience which they require from the Lords people. Hereby their doctrine hath the greater weight, Matth. 5. 15, 16. and otherwise they are a re∣proach to the Gospel, 1 Sam. 2. 17. and they them∣selves, at least, do reap no profi•• 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 Mini∣sters 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 preach∣ing (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 dimit∣ting 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 Po∣pish 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 necessa∣ry 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 Thessal••nians without price, though the thing in it self be not simply unlawful. Otherwise, hospita∣lity 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 some∣times call his servants to spend and be spent among a people, from whom they do receive or can expect but lit••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 ••he consciences of others, who may evi∣dently 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 deep∣est 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 be∣stow a more than ordinary measure of glory in Heaven, that none may know by those things whe∣ther 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 be∣twixt him and them, by reason of his super-emi∣nent 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 Mi∣nisters are not tyed to follow his example in all par∣ticulars; 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 credita∣ble 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 make our selves an ensample unto you to fol∣low us.

Lest the Apostles example had been urged by co∣vetous wretches, for a law and rule to the prejudice of other Ministers, though not in the same circum∣stantial case with Paul, he doth therefore, first, as∣sert his power and right to take maintenance from them, so that his not exacting it was not because he had not power to demand it. Next, he mentioneth the second end why he laboured so hard, and did not exact his right, to wit, that he might thereby in his own practice held forth a lively example and copy to be followed by them, both in what he had pre∣scribed to them about diligence in some lawful call∣ing, seeing he did more than otherwise he needed for their example and encouragement, as also in departing somewhat from their right as he had done, rather than they should over-burthen their brethren. Doct. 1. Though there is nothing more reasonable than that they which wait at the Altar

be partakers of the Altar, 1 Cor. 9. 3.—and that a Minister who spends his time and strength among a people should be maintained by them; yet the contrary opinion hath been early hatched and alwayes held on foot by some, who look upon the Ministry as an idle calling, and that nothing of right belongeth to them who labour in it, as due unto them, for their works sake, Satan hereby taking advantage of the earthly-mindedness of some, and heart-enmity to the Gospel in others, to starve the Gospel and publick ordinances of Gods worship out of the world, when he cannot prevail to drive them away by force; for, Paul foresaw there would be some so disposed; and therefore asserts the right of Ministers to exact maintenance, not be∣cause we have not power, saith he. 2. It concern∣eth therefore the Ministers of Jesus Christ to assert their right, both by the Laws of God and men, to a competency of worldly maintenance, and carefully to guard, lest any deed of theirs do weaken their right, though not so much from respect to them∣selves, who, at least many of them, have sufficient parts to employ in any other calling for gaining their livelyhood, as well as other men, but from respect to the Gospel and the eternal well-being of peoples souls; for, Paul foreseeing that his ex∣ample would possibly be alledged by some covetous misers to enervate the Divine right of Ministers to maintenance, he doth here assert it, Not because we have not power, saith he. 3. Christian sobriety will teach a man so to speak to the commendation of his own moderation, and not exacting the rigour of his right in some cases, as that he do not reflect

upon others who do not exercise the same modera∣tion, as not being called to it, because they are not in the same case; for, Paul doth not reflect up∣on the practice of other Ministers, who not being in the like case with him, should exact maintenance, while he asserteth both his own and their right to it. Not because we have not power, saith he. 4. Not only Ministers, but all and every one are bound to remit somewhat of that, which, in strictest justice, they might exact, rather than to over-burthen, and break their poor brethren, by exacting all their right from them; for, he holds forth his example in remitting of his right to be followed not only by Ministers, but the people also in the like case, but to make our selves an ensample unto you to follow us, saith he. 5. The Lords Ministers should, as by all lawful means, so especially by the exercise of wise and justifiable moderation in things relating to this present world, endeavour to gain that love and respect among the people of their flock, where∣by they may be the more incited to follow their ex∣ample in things honest and just; especially seeing such is the humour of people, as not to trouble themselves much in following their copy, except they affect and respect the hand that wrote it; for, Paul did remit of that which was otherwise his just right, to make himself an example unto them to follow him.

Ver. 10. For even when we were with you, this we commanded you, that if any man would not work, neither should he eat.

Here is a second reason serving both to dondemn the sin of idleness and their neglect of censuring that sin, because their practice herein was not only contrary to his example, as is already shewn, but also to his doctrine, whereby he had commanded and by his Apostolick authority enacted for a stand∣ing law, that whosoever having otherwayes strength and opportunity, will not work, that is, employ, either his body, or mind, or both, in some honest labour, for promoting one way or other the good of mankind, such a man should not eat, that is, should not be born with, sed, or maintained among Christians, that so being redacted to straits, he may be constrained to betake himself to some honest em∣ployment. Doct. 1. As the Lords Ministers should press upon people, not only practice of religious duties, but also painfulness and diligence in some particular calling: So it is the duty of the Lords people, and of every one in their station, to pro∣move obedience to the lawful commands of Christs Ministers, both in themselves and in others; for, Paul doth press upon all to work in some particular calling, and to promove obedience to his direction herein, by discountenancing such as would not obey, while he commandeth that if any would not work, neither should he eat. 2. As it is the duty of Mi∣nisters to give timeous warning against a sin, when it beginneth to spread, and before it come to a

height among a people: So the more temeous warning hath been given of the evil that is in any sin, the greater is their guilt, who notwithstanding contiue in it, or do not what they might and should to suppress it; for, Paul had given order timeously, even while he was with them, to suppress this sin of idleness, and doth hence aggravate their guilt in that they had not done so: for even when we were with you, this we commanded you. 3. It concerneth all men, and especially those who are entrusted with the Churches common Charity, to employ it wisely, and so as, to the best of their knowledge, they do not thereby furnish fewel to the lusts of any, or fe••d them in their sinful idleness, or any other way misapply it to such as are not due objects; for, the command is given to all men, chiefly to the Church-guides, that they do not em∣ploy their own, or the Churches charity, to main∣tain idle vagabonds and wilful loyterers. If any would not work, neither should he eat. 4. It is the Lords allowance that those who do not work, not, because they will not, but either they are not able to work, or though they be able and gladly would, yet cannot get employment to work, I say, it is the Lords allowance that such be, so far as is possible, maintained upon the charity of others, especially if they have nothing of their own whereby to main∣tain themselves; for, the command is not given about those who do not work, through want of abi∣lity, or of opportunity, but only them who will not work, that they should not eat.

Ver. 11. For we hear that there are some which walk among you disorderly, working not at all, but are busie-bodies.

The Apostle being to speak both to idle loyter∣ers, and to this Church which did tolerate them, more particularly to v. 16. doth first both give a reason of what he hath said to this purpose already from v. 6. as appears from the causal particle for, and also make way for that which he is yet to speak more, while he sheweth he had spoken nothing rashly or without ground, but had heard (doubt∣less by trust-worthy informers, such as are mentio∣ned 1 Cor. 1. 11.) that notwithstanding of his for∣mer warning, 1 Thes. 4. 11. and 5. 14. there were some who walked disorderly among them, and were not censured by them, whom he describeth from two of their properties, which seem repugnant, and yet do well agree, and usually go together. They do nothing at all, to wit, in those things which they ought, and ••o which they have a calling. And yet are busie-bodies, and but too diligent, to wit, about those things, which belong not to them. Doct. 1. It is not contrary to charity and prudence for one Christian to report, delate, and make rela∣tion of what miscarriages he doth observe in others, providing he do not thereby seek their disgrace and shame, but their amendment, and in order to that end do report their faults, chiefly to those, who may by some means contribute to help forward their re∣pentance; for, some did certainly make report of those miscarriages in this Church to Paul, who had

power to take order with them, otherwise he could not have heard them, for we hear that there are some, &c. 2. As Ministers should not charge a Church or particular person with the guilt of any sin, rashly, or without a ground; lest, otherwise, his precipitant rashness do discover in him the want of prudence and charity: So it is not rashness in a Minister to reprove and tax a man, of whose guilt in that particular for which he doth reprove him, he knoweth nothing but by report only, providing he believe not every report, but what he hath from trust-worthy informers, 1 Cor. 1. 11. for, Paul, to clear himself that he had not taxed them rashly, doth shew he heard that there were some among them who walked disorderly. 3. It concerneth a Mi∣nister prudently to enquire, and seek to know what fruits the Gospel Preached by him doth bring forth among the people of his charge, what sins are most prevalent with them, and what vertues are exerci∣sed by them; that thereby he may be the more enabled for speaking pertinently unto them; for, in order to this end Paul did labour to inform him∣self, otherwise he would not so readily have heard that there were some which walked among them disorderly, working not at all. 4. It is the part of a wise reprover not to charge the faults of a few upon all in common; lest instead of convincing those who are guilty and making them better, he irritate those who are not guilty and make them worse; Thus doth Paul in wisdom astrict his charge to some among them only. I hear that there are some which walk among you disordely. 5. There have been alwayes some in the Church, who

having taken on a name for profession, and possibly thereby come to some respect among the Godly, have, under a pretext of giving themselves to more than ordinary devotion, cast by all care of any par∣ticular calling, and lived hand-idle, to the hurt of others upon whom they lived, and to the reproach of the Gospel; for, such were they in this Church, some who walked disorderly, working nothing at all. 6. The mind of man cannot be wholly idle, but must be employed in somewhat, if not in doing what is good and profitable, then of necessity in what is evil, useless or hurtful: and usually none are more busie in other mens matters, than they who wholly neglect their own: for, those disor∣derly walkers did not work at all in their own af∣fairs, and yet were busie bodies in the affairs of others.

Ver. 12. Now them that are such, we command, and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread.

He doth, next, speak to those who were guilty of walking disorderly, and both peremptorily com∣mands them, and most affectionately exhorts them, in the name and authority of Christ the Lord, first, to work, and so to quit idleness; 2. To work with quietness, that is, containing themselves within the bounds of their calling, without creating trouble, either to themselves or others; from which would follow, 3. They should eat their own bread, got∣ten by their own labours, and not given them in almes, or for nought. Doct. 1. So great a tyrant

is custome in any sin, and especially a custome of lazy ease and idleness, that when a people are once habituate to it, they are very hardly driven from it; for, his charging them so hard to quit their idleness, implyeth that it was great difficulty to drive them from it, being now for a long time accu∣stomed to it. Now them that are such we command and exhort. 2. When sins do grow so common, that either through the moral guilt which is in them, or the civil inconvenience which followeth upon them, or both, they do portend no less than apparent ruine to the whole Church, then especially should the Lords Ministers bend the utmost of their endeavours, what by themselves, what by others, to suppress them, and to reclaim the Lords people from the practice of them; for, this sin of idleness did threaten the dissipation of the Church, both morally, considering the great guilt was in it, and civilly, considering how poor this Church in all probability was; and therefore the Apostle is so fervent and serious to suppress it, and to stir up the whole Church to take notice of it. Now them that are such we command and exhort. 3. So merci∣ful is God that he doth not wholly cease to deal with sinners as if they were desperate, after one or more repulses, but gives them many renewed on-sets, whereby he intendeth to gain some, Joh. 4. 7, 10, 13, 16, 21, 26. and to make others more inexcusable: Matth. 11. 21, 22. for, though those idlers had received several admonitions to no pur∣pose, yet Paul, in Christs name and authority and by warrant from him, doth here again command and exhort them that with quietness they work.

4. Though the sentence of excommunication, as we shall hear from v. 14. be in it self lawful; yet so dreadful is it, that there should be a kind of loth∣ness in Christs Ministers to pronounce it, if by any other means they may draw the obstinate sinner to repentance, and so prevent it; for, notwithstanding of many former admonitions, he doth here give them one further, before he give order to pro∣nounce the sentence. Now them that are such we command and exhort. 5. Such should be a Mini∣sters way of dealing with most obstinate sinners, in order to their gaining, as that he make known he doth not look upon them as wholly void of all sense of God and goodness, and secret∣ly at least insinuate he hath yet some contrary thoughts of them; that thereby, if it be possible, he may quicken any dying principle of conscience, any sense of Heaven or Hell, of right or wrong, and any awe of God which yet may be lurking in them; for, therefore doth he exhort them by our Lord Jesus Christ, implying thereby he did not think they had cast off all respect to him. 6. The more a man be busied with his own em∣ployments, the less will his leisure be to meddle with the affairs of others: and consequently, will create less trouble either to himself or to those who live beside him; for, he joyneth those two toge∣ther, a mans working his own work, and his quiet abstinence from medling with, or troubling others. That with quietness they work. 7. That the Lord hath established property and dominion of goods, See upon Ephes. 4. v. 28. doct. 2. which is also clear from this, that he speaks of their

own bread, that is, which they have a proper right unto. 8. Beside those other wayes of attaining right and property, by inheritance, Gen. 15. 4. gift, 1 Sam. 9. 9. contract or bargain, Ruth 4. 9. this is one, whatever a man doth purchase by his lawful industry and p••ins is properly his own, and may be employed by him for his own good and ne∣cessary use with Gods allowance; for, he calls the bread, which they should purchase by working with quietness, their own bread. 9. The Lord doth ordinarily bless a mans conscientious diligence in his lawful calling with such a measure of success, as he may have wherewith to sustain himself, and be kept from being burthensome to others; for, he sheweth, that, upon their working with quietness, they should eat their own bread.

Ver. 13. But ye, brethren, be not weary in well-doing.

He speaketh, thirdly, to those who walked or∣derly among them. And first, he doth lovingly exhort them, as brethren, not to weary or become worse (as the word signifieth) that is, remiss or slack in well-doing where, by well-doing may be understood conscie••••••-making of their duty in gene∣ral, and more particularly, 1. Painful diligence in their lawful employments, wherein they were in hazard of being rendred remiss by the loitering car∣riage of others. 2. Their charitable beneficence to∣wards necessitous objects, from which they were not to desist under pretext of his forbidding them to maintain idle loyterers, v. 10. or of the abounding

of many unworthy objects, by relieving of whom formerly they had misapplyed their charity. To this sense is the like phrase used Gal. 6. 10— Doct. 1. The Minister of Christ must so reprove the stubborn and disobedient, as that he do not neglect to speak to the direction and encourage¦ment of those who are better inclined, more obe∣dient and tractable: And as there are several tem∣pers, cases and conditions among a mixed multi∣tude; so must the Minister set himself to give every one their due, neglecting none; this is to cut and divide the word of God aright, 2 Tim. 2. 15. for, so doth Paul; having spoken to the disorderly, v. 12. he doth now speak to those who walked orderly. But ye brethren be not weary. 2. As it is not suffi∣cient for men once to have entered the course of well doing, but they must continue in it: So, con∣sidering the many discouragements wherewith men do meet in this course, and those especially which do arise from the bad examples of others, there is no small propenseness, even in the best, to sit up in it; for, Paul perceiving a probability of their turning remiss from the bad example of those who walked disorderly, he exhorts them that they would not be weary in well-doing. 3. It is an in∣cumbent duty to the Lords people, and a duty which must be made conscience of, if so they would prove themselves orderly walkers, not only to ply their lawful callings diligently, that thereby they may have wherewith to sustain themselves, but also to bestow some part of their gain, a measure at least proportioned to their ability, for the help and supply of necessitous objects; for, Paul enjoyneth

to those who walked orderly, not only to work with quietness, but also to make conscience of well-doing, under which is contained charitable benefi∣cence to due objects, be not weary in well-doing. 4. As many men are most ingenious and witty to find out excuses and pretexts to colour their neg∣lect of the forementioned duty, what from the un∣worthiness of many objects, by bestowing their charity on whom they may misapply it and lose it, what from texts of Scripture wrested to justifie their avaritious and merciless disposition: So no excuse of that kind will have weight before the Lord, but be looked upon as meer pretexts and shifts to cover and cloak mens wretched naughti∣ness and averseness from that which they are other∣wise sufficiently convinced to be a duty, if they had a mind to it; for, Paul foreseeing that some would cover their averseness under those pretexts (see the Exposition) doth here exhort them not to be weary in well-doing.

Ver. 14. And if any man obey not our word by this Epistle, note that man, and have no company with him, that he may be ashamed.

He prescribes unto them, next, what they should do for censuring the delinquents; and first, if any man, whatever he was, did not obey, but remain con∣tumaciously disobedient to the Apostles word, or exhortation to orderly walking, after he was now again admonished by this Epistle, they, to wit, the Church-guides, should note him, or as the word doth signifie, make a sign or wonder of him, put a

mark or brand of infamy upon him, whereby he meaneth no other, than that ignominious mark of excommunication, as appears from the second thing here enjoyned to the Lords people in relation to the party so noted, they were to have no company with him, where all intimate familiarity, to which they were not obliged by any civil, or natural bond, is discharged them, which is the very consequent of excommunication expressed by the same word in the original, 1 Cor. 5. 11. and in the close of the verse he expresseth one end of inflicting this cen∣sure, that the party censured, being thus discounte∣nanced by all, as a man unworthy of their com∣pany, may be ashamed of his sin, and so ashamed of it, as to turn from it to his duty, as the greek word implyeth, and so it is the same in effect with that end of excommunication, which is expressed 1 Cor. 5. 5. Doct. 1. Even the most faithful, pious and painful Ministers, when they have done their utmost to reclaim obstinate offenders, and waited upon them with all patience and meekness, have ground in reason to forecast and suppone that their pains and diligence will not be blessed unto all, but that some, the more they are laboured with, will prove the more obdured and perverse; The Lord so overruling, hereby to teach his servants, that the utmost of their endeavours can prevail nothing without his blessing, 1 Cor. 3. 6, 7. and that the glory of their gaining ground upon any should be ascribed to God, and not to themselves, 1 Cor. 15. — 20. for, even Paul, after his long patience and unwearied diligence, supponeth so much, and if any man, saith he, obey not our word by this Epistle:

2. It is the will and command of Christ, the King and head of his Church, that his publick Ministers and Church-guides (Joh. 20. 23.) being convened together (1 Cor. 5. 4.) do put a mark and brand of infamy upon those, who with an high hand do persevere in their wickedness after fore-going ad∣monitions stubbornly despised or carelesly neglect∣ed, while in the name of our Lord Jesus Christ, 1 Cor. 5. 4. they excommunicate, cut off and cast out all such from the society of the Church— that the leaven of their sin spread not further to in∣fect others, 1 Cor. 5. 6, 7. and that the sin of some few, tolerated and connived at by the Church, be not a matter of reproach and disgrace to the whole, 1 Cor. 5. 1, 2. that others may be deterred from the like obstinacy, by the severity of the censure, 1 Tim. 5. 20. and that the party against whom the sentence is pronounced, may, by the Lords blessing upon that mean, be brought to repentance: for, Paul bids note the contumacious man with the igno∣minious brand of excommunication, that he may be ashamed, or brought to repentance by that mean. 3. Even those sins which are not in their own na∣ture most heinous, when contumacy against fore∣going admonitions is joyned with them, do make the person guilty lyable to this severe censure, in so far as they argue desperate obstinacy, and contempt of that authority wherewith Christ hath invested his courts and servants: for, Paul will have even the sin of living idly, being joyned with contumacy, to be censured thus. And if any man obey not our word by this Epistle, note that man. 4. The credit of a whole Church, the salvation of a mans soul,

his gaining to God by repentance, are much to be preferred to the reputation and credit of any particu∣lar person, so that the latter ought not to be spared, if there be not another probable mean, for the pre∣servation of, or attaining to the former: for, saith Paul, if any man obey not our word, note him, to wit, with a mark of infamy, that he may be ashamed. 5. Church-censures, even the highest, are to be dispensed impartially, so that where the sins deserv∣ing censure are the same, and the probability of at∣taining the ends, for which the censure is inflicted, the same, the same censure is to be inflicted upon all without respect of persons; for, he saith, if any man, without exception, obey not— note that man. 6. Exhortations in Scripture must be re∣stricted according to the nature of the subject in hand, so that when the Scripture it self, at least in that place, doth not expresly design those to whom the exhortation is directed, we must not think it is alwayes directed indefinitely to all, if so the duty exhorted unto, doth, according to other Scriptures, belong only to some; for, the two directions of the text, note that man, and, keep not company with him, are not given to one and the same persons, for all must abstain, even women, from the fellowship of the party excommunicate, Matth. 18. 17. but the inflicting of the censure, expressed by noting, be∣longs not to all, certainly not to women, 1 Tim. 2. 12. nor yet to any but the Church-guides, ac∣cording to Heb. 13. 17. doct. 6. So many wayes advantagious is familiar conversing with the Lords people, Prov. 10. 21. and 13. 20. that it is no small punishment for any man to be debarred from

it; and therefore it cannot be but exceeding sinful for any to ••••un it willingly, or not to improve it for his advantage when he doth enjoy it: for Paul en∣joyneth Christians to have no company with the censured party, as a sore and bitter ingredient in his punishment. 7. As nothing hardeneth a sinner more in wickedness, than that, notwithstanding of it, he loseth nothing of his esteem among good men, for any thing he can discern from their countenance and carriage: So there is nothing which proveth by the Lords blessing a more effectual mean to make the sinner ashamed of his sin, and because of shame to turn from it; than when he seeth himself dis∣countenanced and his company shunned as a very plague by all, because of it: for, Paul enjoyns them to have no company with him, for this very end, that he may be ashamed, and so, as to turn from it to God.

Ver. 15. Yet count him not as an enemy, but ad∣monish him as a brother.

The third thing which he prescribeth unto those who walked orderly, is moderation in the execution of the forementioned censure, propounded, 1. Ne∣gatively, that they should not count him as an ene∣my, that is, so as to forsake him wholly, as men do their enemies, without any further care of reclaim∣ing him, but, next, positively, it was their duty to admonish him, that is, mind him of his duty and hazard, to wit, if so there might be any hopes to regain him, Matth. 7. 6. and to admonish him as a sickly brother under cure, to wit, so as he might un∣derstand he was not wholly cast out of their heart,

hopes, and affection, though cut off from all volun∣tary intimate fellowship with them, v. 14. Doct. 1. While the servants of Christ are labouring to draw the Lords people from the one extream of any sin, they have need to guard lest they run upon the other, as for example, from too much leni••y and complyance with scandalous offenders, to the other extremity of bitterness and too much rigidity; for, Paul, having indirectly reproved them for the for∣mer, doth here guard against the latter. Yet count him not as an enemy, saith he. 2. The censure of excommunication, when inflicted for contumacy in some particular evils, whether of judgement or practice, and not for total apostasie, doth not ex∣clude the party censured from being a member of the visible Church, but only from the actual en∣joyment of Church-priviledges, and from the vi∣sible Communion of the Church: for, he bids count the excommunicate man, not as an enemy, but, as a brother. 3. The censure, even of ex∣communication it self, should so be used, as that love to the salvation of him who is censured be still retained, and endeavours flowing from love used to reclaim him, when occasion offereth; for, so much is enjoyned, while he commands to admonish him as a brother. 4. Then do we ky••h our brotherly love and affection aright, and as we ought towards an excommunicate person, when we do not keep intimate and familiar fellowship with him, as we might, kyth our affection to others who are not under that sentence, 1 Thes. 5. 26. and much less do flatter him in his sin and obstinacy, but when we do admonish him of his sin and hazard, and make

him thereby know we love him, and in the mean time deny him any other testimony of our affecti∣on, except what civil or natural bonds do bind us to discharge towards him: for, Paul having for∣bidden to converse familiarly with him, will have them kyth their brotherly love towards him only by admonishing him: but admonish him as a bro∣ther.

Ver. 16. Now the Lord of peace himself give you peace alwayes, by all means. The Lord be with you all.

In the second part of the Chapter he concludeth the Epistle, which he doth, first, in this verse, by a prayer to God consisting of two petitions, first, because the censuring of the contumacious present∣ly enjoyned might occasion some troubling of the Churches peace, he prayeth that the Lord of peace himself, who alone createth and entertaineth peace in his Churches borders, Psal. 147. 14. might give them peace, that is both a peaceable frame of spirit desireous of peace, Job 3. 15. and the blessing of peace or harmonious walking together in Chri∣stian society, Psal. 29. 11. and this, alwayes, that is, a lasting, solid and continuing peace, and by all means, to wit, a peace, whereof though God be the only Author, yet they were to seek after it, by all means lawful and the utmost of their ••ervent en∣deavours, for by praying for it by all means he doth indirectly point at their duty to seek after it by all means. Secondly, He prayeth, that in order to this and to other ends, God might be with

them all, by his gracious presence and sweet influ∣ences of his spirit for assisting them with strength, direction and courage to go on in the way of their duty against all opposition, Rom. 8. 31. Doct. 1. A Minister, who would have his preaching blessed with success among a people, must be much in pray∣er to God for his gracious presence and powerful concurrence. He must begin with prayer, he must end with prayer, yea and all along his work he must now and then dart up a fervent desire to God for that end: for, Paul began this Epistle with prayer, chap. 1. 2. he prayed several times in his passing through it, chap. 1. 11. and 2. 16. and 3. 5. and now he doth conclude it with prayer. Now the Lord of peace himself give you peace al∣wayes. 2. We should labour to give such stiles to God in prayer as are most suitable to our present suit, and may furnish us with a ground of confi∣dence that we shall be heard in what we ask; for, while Paul suiteth for peace from God, be calleth him the Lord of peace. 3. As there are ofttimes ground of fear lest alienation of minds, schismes, rents and heart-burnings may possibly follow with∣in a Church, upon their impartial exercise of disci∣pline and inflicting of the highest censure; So the Lords servants ought not to surcease upon the meer possibility or appearance of such hazard, but are to do their duty, and deal with God the more ear∣nestly for preventing any feared inconvenience of that kind: for, Paul projecting that the exercise of discipline might breed some disturbance to the Churches peace, doth not bid them desist, but pray∣e••h, now the Lord of peace himself give you peace

alwayes. 4. As peace and harmony among Chri∣stian societies is with great difficulty attained and preserved, and is no less than a singular work of God, considering our own averseness from it, Rom. 3. 17. and Satans enmity to it, Joh. 8. 44. So that peace only is to be regarded whereof the Lord is the bestower and approver: a peace that is not pre∣judicial to truth and holiness, Heb. 12. 14. but on∣ly curbeth and restraineth our sinful and turbulent humours, 2 Cor. 12. 20. for, he prayeth for such a peace, while he seeketh peace from God, and sheweth it cannot be had but from him, while he saith, the Lord of peace himself give you peace. 5. Though peace among Christians be a special work of God (see doct. 4.) and therefore to be sought from him; yet our prayers of that kind should be seconded by our own serious endeavours and all lawful means assayed for that end, so, as that we not only carefully eschew whatever may on our part give cause of renting, 1 Cor. 8. 13. but also be not easily provoked, when cause of renting is given by others, 1 Cor. 13. 5. and that, when a rent is made, we spare no pains, nor stand upon any thing, which is properly our own, for having it removed, Gen. 13. 8, 9. and do not wea∣ry to follow after peace, when it seemeth to fly from us, Heb. 12. 14. and all our endeavours have but small appearance of present success, 2 Cor. 12. 15. for, while he seeketh peace from God by all means, he doth indirectly incite them to seek after it by all means. 6. The peace and concord which should be sought after among Christians is not an outside agreement only, Psal. 55. 21. nor a

meer cessation from debate and strife for a time, until either party see an offered advantage, but a lasting, solid and continuing peace; and therefore an union in hearts▪ ••nd affections, Phil. 2. 2. which being once united, are not easily rent asunder, 1 Sam. 18. 1. with 19. 2. an union in truth not in errour, Isa. 8. 12. so that neither party may have reason to repent their entering it; And an union not in a carnal but a spiritual interest, even that they may strive together for the faith of the Go∣spel, Phil. 1. 27. for, he prayeth the Lord to give them peace alwayes, that is, a lasting solid peace. 7. As the Lords gracious presence with his people in any plentiful measure is annexed to their peace∣able frame of spirit, and serious endeavours after peace and concord among themselves: and as their implacable renting humours do grieve the Lords spirit, and provoke him to withdraw from them: So sound peace and concord among societies doth much depend upon the Lords gracious presence, which where it is, doth not a little quiet and put to silence our renting and dividing humours. Neither can there be any sound or solid peace but among the people with whom God is: for, the grant of those two petitions seem here pre∣sented as mutually depending upon one another: The Lord give you peace alwayes, and the Lord be with you all.

Ver. 17. The salutation of Paul with mine own hand, which is the token in every Epistle: so I write.

Before he conclude with his usual farewel wish, v. 18. he doth here premit a Preface to it, where∣in, having called the following wish his salutation, that is, an expression and testimony of his good will and affection, he shews he did write it with his own hand and that it was his use so to do at the close of every Epistle which did serve as a token, or certain mark, whereby his own Epistles might be distinguished from all others forged and feigned in his name, and he hints at the reason why it was such a differing mark, to wit, because his way of writing was alwayes uniform, and hard∣ly could be undiscernably counterfeited by any other, which is implyed, while he saith, So I write. Doct. 1. The sending of salutations by word or writ, that we may thereby testifie our continuing affection to absent friends, is not a matter of com∣mon courtesie and good manners only, but a duty to be performed for conscience sake, as tending to entertain love and good will among Christians; for, while Paul doth never omit to send his salu∣tation, it evidently appeareth he did not look upon it as a matter of complement but of conscience. The salutation of Paul. 2. Our salutation, whe∣ther of present or absent friends, should express our wishes to God for things spiritual and the choicest mercies to be bestowed on them, wherein we ought to be real, hearty and affectionate, and

not formal, or acted from the force of custom on∣ly: for, he calleth his farewell-wish, v. 18. to which he annexeth an hearty Amen, his salutation. The salutation of Paul. 3. It hath been an an∣cient slight of Satan, and of his instruments to thrust upon the Church (so far as in them did lye) false and forged writings, and give them out for Canonick Scripture, thereby to make the truth and authority of all Scripture questionable; for, to prevent such impostures, Paul did write his saluta∣tion with his own hand which is the token in every Epistle, saith he. 4. That God hath sufficiently pro∣vided in his Word against the forementioned evil: see upon Col. 4. v. 18. which is the token in every Epistle, so I write.

Ver. 18. The grace of our Lord Jesus Christ be with you all. Amen.

Resteth the very thing, which he did so write, with which he shuts up the Epistle, to wit, his hear∣ty with that the free and undeserved favour of God in Christ, with all the fruits and tokens of it, might be conveyed unto them all without exception, to which he affixeth his Amen, signifying Let it be so, and it shall be so, in testimony both of his fervent desire and confidence. Doct. 1. Whatever be the eminence of a person or persons, for their inhe∣rent graces and gracious qualifications; yet it is only God free-grace and undeserved favour, and not their own merit, which must be relyed on for closing their accounts, or for obtaining any spiritual or temporal mercy at the hands of God: for,

though he commended them highly for their pati∣ence, faith, love, and other graces, chap. 1. 3, 4. yet he closeth all by wishing Gods free grace and fa∣vour to them, as the fountain-cause of all things they stood in need of or could expect. The grace of our Lord Jesus Christ be with you. 2. As there is an inexhaustible fountain of free grace in God, which can water all, without exception of any, and will extend it self to as many as he seeth fit, Rom. 9. 18. So the more of it we wish unto, or, is according to our wish bestowed upon others, there doth not the less remain behind unto our selves: for Paul, who wisheth grace and favour to them all, had received a very large measure of it himself, and knew that how large a measure soever was be∣stowed upon them, there would not be the less for him. Therefore doth he thus close, The grace, &c.

The Postscript.

The second Epistle to the Thessalonians, was written from Athens.

The truth of this Postscript is no less suspected than the former, and this Epistle judged more pro∣bably to have been written also from Corinth, where Paul continued a year and an half after he came from Athens, Act. 18. 1. with 11. See up∣on the Postscript of the first Epistle.

FINIS.