Exposition of 2 Thessalonians, Exposition · Chapter 1 · Verse 5
VERS. 5.
Which is a manifeſt token of the Righteous Iudgement of God, that yee may be counted worthy of the Kingdome of God, for which yee alſo ſuffer.
TWO grounds of their Comfort are here couched. 1. From what their afflictions or patience ſignifie or manifeſt. 2. From the end to which they are ſubordinate.
1. They are an euidence, or manifeſtation of Gods iuſt Iudgement. foreign ſome take appoſitiuè in Recto Caſu, referring it to the perſons of Theſſalonians afflicted: you ſuffer, and in ſuffering are a document, or manifeſtation of Gods iuſt Iudgement.
Gods iuſt iudgement theſe apprehend the ſeueritie of his wrath kept in ſtore for the wicked. And if any aſke, how they in ſuffering, or their ſufferings manifeſt Gods ſeueritie in puniſhing the wicked, thus they ſpecifie and expreſſe themſelues: Reaſoning a minori ad maius. If God ſo ſeuerely chaſten the mortified reliques of ſinne in his children; how much ſorer vengeance hath he in ſtore, for the children of diſobedience? men that giuegive themſelues ouer to worke wickedneſſe with greedineſſe.
Probably they interpret; Inferences of like kinde being frequent in Scripture. If i1 Pet. 4.17.Iudgement begin at vsus, what ſhall the end be of them that obey not the Goſpell of God. kLuk. 23.31.If they hauehave done this to a greene tree, what ſhall be done to the drie? confer Pro. 11.31. ler. 25.29.
And certainly its true, the ſharpneſſe of God towards his children in their leuiora delicta, argues his extremer ſeueritie againſt the wicked, in their wilfull enormities; able to interpoſe nothing twixt them and his wrath; nor bloud of Chriſt, which they hauehavelHeb. 10.29. trampled vnderunder their feet; nor ſpirit of Grace, whom they hauehave deſpighted: nor excuſe from want of Meanes, or time of Repentance: nor claime of promiſe, which they neuer had Grace to apprehend; nor hauehave by obedience kept their reſtipulation.
That were they not all more then phreneticke, horne mad, neuer would wicked men inſult ouer calamities of Gods children; they being the looking-glaſſe, wherein they may ſee reſplendent their owne blacker fate
But againſt this expoſition are theſe Reaſons. 1. Its not ſaid, their perſons or ſufferings euidence the rigour or ſeueritie, but the iustice of Gods iudgement. 2. Nor in truth are the afflictions of Gods children, in propertie of ſpeech, paenae vindictae or ſatisfactoriae; But fatherly tutorings, trials, preuentions, reducements, &c. 3. Afflictions ſpoken of, are ſpecially perſecutions, which no man thinkes puniſhments for ſinne, but troubles for righteouſneſſe. 4. In explication of proceedings in this iuſt iudgement of God, reference there is as well to the glorious recompence of the iuſt, as to the vengeance of the wicked. Thus I conceiue:
foreign wel ſupplied by Maſter Beza and our tranſlators by Aſher; which is: that is, which afflictions or tolerance of euils, is a manifeſt token of the iuſt iudgement of God. And looke to what followes, you will eaſily apprehendment, the generall iudgement to come: here called foreign, the iuſt iudgement of God, as elſewhere in one terme, foreign: where alſo is ſubioyned expreſſion of particular proceedings, referenced as well to good as bad. Confer locum. Rom. 2.5, 6. &c.
That iuſt Iudgement I here vnderſtand, the Act of Gods diſtributiue Inſtice, diſpenſing recompence according to the qualitie of eueryevery mans perſon and demeanour.
Queſt. Why called Gods iuſt Iudgement? Is there not Iuſtice in the preſent Gouernment of the world? in the proſperitie of the wicked, afflicted eſtate of the righteous?
Reſp. God forbid. But what if we apprehend the Epithite giuen to the laſt Iudgement, 1. with an foreign? 2. or in regard of the almoſt no mixture of merciemercy with Iuſtice then to be exerciſed? Certainly in the preſent diſpenſations of Prouidence, Iuſtice is ſo exerciſed, that yet MercieMercy ſeemes to be predominant. 3. Or becauſe then ſhall be the fulleſt declaration of Gods Iuſtice, which ſeemes in ſtate of this life to be obſcured in the preſent proſperitie of the wicked, and preſſures of the righteous. Gods Iudgements, ſaid Austine, are aliquando aperta, aliquando occulta, but ſemper iuſta. The Iuſtice of ſecreteſt diſpenſations ſhall then appeare to men and Angels. And in this reſpect perhaps, is the Iudgement of the Great day, called the Iuſt Iudgement; according to the Rule; Things are ſaid to be, when they appeare, or begin to appeare ſuch as they are.
The greater difficultie is, how th'Afflictions or tolerance of Saints manifeſts the iuſt Iudgement to come: how followes th'Argument? Gods children are now afflicted: therefore there is a iuſt Iudgement to come.
Thus vſually its reſolued. 1. Elſe were they m1 Cor. 15.19.of all men moſt miſerable. 2. Elſe GodnHeb. 6.10 vnmindfull of promiſe to crowne their patience. 3. Elſe vniuſt, if he not onelyonly deferre, but take away the recompence of his Seruants; ſtabliſhed, I ſay not vponupon condigne, nor ſo much as congruent Merits of Saints, but on poſitiue ordinance of God and merit of his Sonne: vt verbo dicam. oPſal. 58.11.Verily there is a reward for the righteous: Doubtleſſe a God that iudgeth the earth. His Promiſe, Nature, Office of a Iudge oblige him to render it: In this life its not rendered; therefore there is a iuſt Iudgement to come.
Apply we the whole to the Apoſtles purpoſe, the Reſult is this. A meane to patient and ſolace our hearts in that ſeeming ataxie and confuſion, that there be righteous to whom it comes after the worke of the wicked, & Contra, is to caſt vp our eyes to conſider the Iuſtice of the Iudgement to come. Then ſhall men pMal. 3.18.returne and diſcerne betweene the righteous and the wicked: as Salomon ſeeing like diſorder: I ſaid in my heart God ſhall iudge the righteous and the wicked: for there is a time there for eueryevery purpoſe and for eueryevery worke. Eccl. 3.16, 17.
Truth is, its one end why the Lord thus orders the ſtate of this world; thereby to nouriſh in vsus perſwaſion of a Iudgement, hope and deſire of a life to come. Lord how lye we ſucking at the earth, longer then God is pleaſed to remember vsus with his Rods? And ſay of Earth, as Peter of his little heauen, bonum eſt eſſe hic: yea more then Peter, faciamus Tabernacula; here let vsus pitch our manſion. Not onelyonly Ieſhurun, when he was full, wantonly kicked with his heele: but Iedidiah growes laſciuious, through abundance of peace.
In all things I admire the wiſedome of Prouidence. In nothing more, then in Gods ſo ordering the ſtate of his earth-worme Children, that in nothing they finde perfect tranquilitie on earth: I thinke that they may ſay as hee, Here is not our Reſt. Beſides the many euils they are here ſubiect vntounto; who can ſhew me the good of which he may ſay, Its meum? Knowledge mixt with Ignorance; farre off I am ſure, from the beatificall viſion: faith with doubtings, peace with trouble, and no leſſe then trouble of Conſcience. Wherefore all this? but to nouriſh in vsus perſwaſion, to euidence there is a future Iudgement; a life after this, wherein we expect the bleſſedneſſe which ſtands in fruition of God; the Crowne of Righteouſneſſe, which God hath promiſed to all them that louelove his appearing.
Ʋſe Yet would God our Earthly-mindedneſſe made vsus not too murmuring, and quarelſome at this wholeſome wiſedome of God. Ieremie holds the Concluſion;qIer. 12.1. God is righteous: yet preſumes to expoſtulate. Dauid confeſſeth he waded ſo farre in the Queſtion, that his rPſal. 73.2.foot-ſteps had welnigh ſlipt. Salomon ſhould hauehave had more wit, yet ſticks not to call itſEccleſ. 8.14. vanitie. We in our furie grow halfe towards Atheiſts, and ſticke not to ſay, its tMal. 3.14.vaine to ſerue God: ſo liue generally, wallowing in euill, ſcarſely beſprinkling our ſelues with goodneſſe, as if we thought, there is neither God nor Diuell, Heauen nor Hell, Iudgement nor Life to come after this.
Gods wiſedome in this diſpenſation of outward things holds me with wonder: his condeſcenſus, humbling himſelfe to our Infirmitie ſo farre, as herein to giuegive vsus ſatiſfaction, no leſſe then rauiſheth me. Of his tolerance of euill men with ſuch patience, and loading them with his benefits, theſe Reaſons that Maieſtie is pleaſed to giuegive vsus.
1 He woulduRom. 2.4. lead them to Repentance. 2 Elſe depriue them of excuſe. 3 Or make way to their heauier damnation. 4 Their*Gen. 15.16. ſinnes are not full. 5 He hath vſe of them, as of his xIſai 10.5.12.Rods, to chaſten the diſobedience of his children. 6 As Chryſostome, to hammer out the Crowne for his Saints. 7 Would by example teach vsus, to y2 Tim. 2.24.beare th'euill men patiently. 8 For pregnancie with a good childe, reſpits the execution of the forlorne Parent; Achaz for Hozekiah.
Beſides, ſends vsus to conſider his ſecret and inuiſible, but fearefulleſt of all Iudgements; thoſe Spirituall. 1. Blindneſſe of minde. 2 Hardneſſe of heart. 3 Horrors of Conſcience: Thoſe Croſſes carrie all Malefactors to their place of execution: ſee that diuine Tractate of Plutarch do ſerà Numinis vindicta, in Moralibus.
And for the Afflictions of his Children; ſhewing: vsus. 1 TheirzHeb. 12.11. fruit. 2 Giuing a1 Cor. 10.iſſue vertually with the Temptation. 3b2 Cor. 12.9. perfecting power in weakneſſe. 4 Fitting them to his Kingdome. 5 Adorning with heauenly vertues;cEph. 1.3. Bleſſing with all ſpirituall bleſſings in Chriſt Ieſus, which ſeemes thedMar. 10.30. hundred-fold recompenſe promiſed to our loſſes in this life. 6 Stopping mouthes of Reprobate men and Diuels, from all quarrell at their glorious aduancement, who hauehave ſuffered ſo many things for the name ſake of their Redeemer.
All this notwithſtanding, turbulent Nature, till tutored in the Sanctuarie, ſtormes at this Prouidence. If euer ſuch thoughts ariſe in vsus, meditate wee the iuſt Iudgement to come: as Salomon, Though a ſinner doe euill an hundred times, and his dayes be prolonged, yet ſurely, I know it ſhall be well with them that feare God, which feare before him, Eccleſ. 8.12. VponUpon that hypotheſis, truely ſaid Paul; Afflictions of Gods Children are a manifeſt token of a iuſt Iudgement to come.
2 If this giuegive vsus not ſolace ſufficient, conſider the ſecond ground of Comfort: the end to which they are ſubordinate: that ye may be counted worthy of the Kingdome for which ye ſuffer.
The Romiſh Church is mad vponupon merit, foreign, in their Greeke, ſounds, to be made worthy by way of merit. Yet cannot the proudeſt Linguiſt in Rome, not he who boaſts he knowes more tongues then euer babled at Babel giuegive one inſtance, from any Claſſicall Author Diuine or Prophane, where foreign ſignifies other then dignari. In our Engliſh to vouchſafe, to account, eſteeme, or accept as worthy. Will they, trow yee, here prattle, as in the queſtion of Iuſtification? God counts none worthy, but thoſe which are worthy, becauſe his Iudgement cannot be deceiued? Reſp. 1 That is naught to the natiue ſignification of the word. 2 and then farewell all their doctrine of ſatisfactorie Almes or penance; wherein none of them dares auow, the ſatisfaction to be equiualent to the violation of Gods Maieſtie: but are all forced to flie to Acceptation. God, forſooth, accepts it as full ſatisfaction. As to the point in hand, their owne Caietane renders as we; counted, not made worthy, led by that of the Apoſtle, Non ſunt condignae paſſiones huius vitae, &c. And me thinkes, when we conſider the many obligations we ſtand bound in to our maker and Redeemer, wee ſhould acknowledge as Saint Iohn, e1 Iohn 3.16.Martyrdome it ſelfe nothing beyond our debt. 2 Eſpecially, ſith our fortitude isfPhil. 1.29. his gift. 3 ThegRom. 8.18. 2 Cor. 4.17. ſufferings ſo farre inferiour to the glorie. 4 And our defects of faith and patience ſo great, as Laurence himſelfe may not dare preſent to be iudged without merciemercy.
Let it then be accounted or eſteemed worthy; or if making muſt needs enter the Gloſſe, let it be meet and fit onelyonly, not worthy by way of merit; at moſt, but comparatiuely, as Noah and Iob are, in Austins apprehenſion, ſaid to be righteous in their generation; that is, not abſolutely, but in compariſon to the wicked in their time. But,
Me thinkes it ſhould ſuffice vsus to our comfort vnderunder the Croſſe, to know that God of his Grace is pleaſed to eſteeme our momentanie and light afflictions worthy of that eternall and hyperbolicall weight of Glorie. They ſhall walke with me in white, for they are hApoc. 3.4.worthie; trow you by way of merit? Rather ſay, and thanke thy Chriſt, by Acceptation. A couenant there is twixt God the father and his Chriſt, that they who i2 Tim. 2.12.ſuffer with him ſhall alſo raigne with him: And is propounded to vsus inkRom. 8.17. forme of a Condition. Adde, if you will (that Couenant preſuppoſed) that our ſufferings qualifie vsus to the Kingdome, and make vsus lCol. 1.12.meet to be partakers of the inheritance of the Saints in light.
Lindan is impudent, when he quarels at pactum in the queſtion of merit: the Cardinall following Schoolemen is wiſer, confeſſing no workes, without conſideration of pactum, to hauehave exactam meritirationem.
But beſide the reall meetneſſe and fitneſſe our ſufferings worke in vsus, while they purge vsus from corruption, that we may be fitted to enter, where no vncleane thing ſhall: God is willing to ſtop the mouthes of wicked men and diuels, propenſe to quarrell at the diſtribution of rewards: they ſhall all be forced to confeſſe, Gods children are worthy, comparatiuely to themſelues, to enioy the Kingdome for which they ſuffered, many, to the ſhedding of bloud; all, infamie and reproach, from the mouthes of the vngodly.
Ʋſe What if the world thinke of vsus, as of Apoſtles? we are them1 Cor. 4.13. ſcumme and of-ſcouring of the world. When God cals vsus thenIac. 1.18. firſt fruits, and crop of his creatures. What if they cry of vsus, as of Paul? there is no Reaſon, wee are not worthy to liue: when God for theſe ſufferings counts vsus worthy of the kingdome which he hath promiſed. What ifo2 Cor. 4.16. our outer man periſh? when our Inner is by Afflictions renewed daily. Hath God this account of me for my light ſufferings? and doe they fit and prepare mee to his kingdome? I ſay as Auſtin, hîc vre, hîc ſeca, vt in aeternum parcas; much more, vt in aeternum corones.
Of the Kingdome of God for which yee euen ſuffer. This kingdome of God, ſome conceiue the kingdome of Grace: for the conſeruing whereof in themſelues, or propagating it to others, they ſuffer.
Rather the Kingdome of Glory; that eternall beatitude, which ſtands in the cleere viſion and fruition of the Godhead; becauſe its made conſequent to the laſt Iudgement.
The foreign prefixed to foreign I apprehend added foreign: yee euen ſuffer. Not onelyonly belieue, and in hope to atchieue, as the twelue Tribes, pActs 26.7.ſerue God inſtantly, but euen ſuffer.
Its ſomething to beleeue, more to labour, yet more to ſuffer for the Kingdome of God. To you its giuen not onelyonly to beleeue, but alſo, but euen qPhil. 1.29.to ſuffer for the Name ſake of Chriſt. Apoſtles thought the Lord highly honored them aboue the ordinarie, when herActs 5.41. counted them worthy to ſuffer rebuke for his Name. I thinke Schoolemen ſay true, there is Aureola Martyrum. ſuperiour to that of Virgins. A ſ2 Tim. 4.8.crowne of righteouſneſſe there is to all that louelove his appearing; but a crownet vponupon that crowne, belonging to them who ſuffer extremitie for the hope ſake of the reſurrection.
Doe not all ſuffer?2 Tim. 3.12. Reſp. t All, queſtionleſſe, who will liue godly in Chriſt Ieſus; yet not all in like meaſure. Not the Saw, as Eſay, nor the Gridiron, as Laurence, nor the Axe, as Iohn Baptiſt; nor the Sword, as Paul; nor the Gibbet, as Peter; nor the Fire, as our home Martyrs. 1 God reſpects our Infirmitie. 2 Hath one diſcipline for his Tirones, another for his Veterani, his beaten Souldiers. But conſider, the leaſt Reproach augments our glorie. EueryEvery teare is not noted onelyonly, and kept in the bottle, but made as varniſh, to adde to our claritie and glorious ſplendour. No drop of our bloud, but wins vsus a riuer of glorie: effuſion of it, the whole ocean of Beatitude.
Ʋſe Oh we foreign, woe vntounto vsus: we cowards and daſtards, ſo ouer-timorous, as to decline our glorie, whereof our forefathers were ſo ambitious; whereto God himſelfe giues vsus ſuch edge, in his foreign of commendation. Why, vponupon noiſe of our but looking into Spaine, are we ſo deiected? as to begin already to halt betwixt the two opinions, or to reſolue of Neutralitie, or Ambidextrie; or to bend our ſelues to the preuailing ſide? ſuppoſe the worſt. Scorne we the honour, which Apoſtles prided themſelues in, Martyrs ioyed in, Confeſſors were ambitions of, to ſuffer for Gods Kingdome to the ſhedding of bloud? 2 HaueHave wee not heard our Sauiour threaten, and promiſe? Threaten, not touLuk 9.26. owne vsus for his, who ſhame him, and are aſhamed of him; promiſe, to*Mat 10.32. acknowledge vsus his owne, who bluſh not at his ſhame, nor flinch at his Croſſe. 3 Can we be ignorant that Martyrdome it ſelfe is in caſu neceſſarie to be actually vndergone; alwayes abſolutely needfull to ſaluationxMat. 10.38, 39. to be reſolued on, to be acted quoad animi praeparationem? 4 Forget we the conſolation, of ay2 Cor. 4.17. weight of eternall glorie promiſed to be rendred to our light and momentanie afflictions? 5 HaueHave we ſeene thezHeb 12.1, 2, 3. Cloud of witneſſes, our Sauiour himſelfe enduring the Croſſe, deſpiſing the ſhame, and ſo entering into his glorie, and yet draw we backe? 6 What if the Lord ſelect vsus out of his Armie of Militants to be his Champions, to throw downe or take vp the Gauntlet in the quarrell to his Kingdome? 1 Once we are ſure he hath promiſed vsusa1 Cor 10 13. ſupport. 2 Giues vsus no armour for thebEph. 6. backe; butcHeb. 10.26, 27, 38. woes thunder, as Canons, vponupon the backe parts of fugitiues. 3 Yet honours with conformitiedMat. 5.12. to Prophets, to his Sonne in ſuffering. 4 Farre aboue the ordinarie rate of his Saints, when hee cals vsus to reſiſt vntounto bloud, in ſtriuing againſt ſinne.
For the which: That foreign may not paſſe without our ſhort notice. Denotes it the incentiue of aduerſaries to perſecute? Reſp. Well might it, if the Kingdome of Grace were here ſignified. Cain for nothing hates Abel more, then for that e1 Iohn 4.12.his owne workes were euill, and his Brothers good.
Rather the aime and intention of this people in ſuffering. And I doubt not, but its lawfull in ſeruing God and ſuffering for him, to hauehave eye to the recompence of reward. So had Abraham, Moſes, Macabees, our Sauiour himſelfe, Heb. 11.10.26.35. & 12.2.
Ʋſe That, me ſeemes, the iealouſie is, as Iealouſie,either bootleſſe, or cauſeleſſe, ariſing from hence, that in our ſeruice of God, or ſuffering for him, we hauehave reſpect to the Kingdome which he hath promiſed. Are they preſently mercenarie; who, to encourage their cowardize, behold the Crowne? 1 Why then hath God propounded it to our meditation? 2 Was not our Sauiour aboue a Seruant? farre aboue a Mercenarie? yet hereby ſupported hee the weakeneſſe of his humanitie. I ſay as Bernard; God ſhould be loued ſine intuitu mercedis: yet ſerued hee may be ſincerely with an vnderunder reſpect to the Reward, which is himſelfe enioyed. Thus of the Grounds of Comfort.