Brief Exposition of 1 and 2 Thessalonians, Part 2 · Chapter 1

Brief Exposition of 1 and 2 Thessalonians · Part 2 · Chapter 1

p. 279CHAP. I.

THe first part of this Chapter containeth the inscription of the Epistle, v. 1, 2.

In the second part he propoundeth four grounds of consolation to them under their present sufferings; 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 Churches, 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 glorious 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.

p. 280Ver. 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 Father, 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 presently cited, Hence Learn. 1. As the Lord in deep wisdom and rich mercy hath appointed several means of edification for his Church; So his sent servants are bound to endeavour their edification by one mean when they are not in a capacity to edifie them by another; for, Paul being out of a capacity, for the time, to edifie this Church by publick Preaching, doth endeavour to edifie them by his writings. Paul—unto the Church of the Thessalonians. 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 Canon of saith and manners unto all Christian Churches and persons to the worlds end, Paul—unto the Church of the Thessalonians. 3. The spirit of p. 281God 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 people, than beget a good opinion of their own abilities 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 gracious saints, accompanied with all conditions required in prayer, are not alwayes attended with an answer in the same very thing which is sought; and therefore the forementioned promises must be understood with this alternative, God will grant us, either what we pray for, or what he in wisdom seeeth 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 supply 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 p. 282without 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 aboundeth.

The Apostles scope in this second part of the Chapter being to comfort those persecuted Thessalonians under their present sad sufferings, & thereby 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 associates 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 conscience of giving thanks to God for them, and that alwayes, 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 prescribed 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. p. 283v. 7. doct. 5.) next, their charity, or, love towards 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 further 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 righteousness 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 persecuted 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 affirmeth 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 remainders 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 otherwise, they stand in no small need of consolation p. 284and 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 encouragement 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 thanksgiving 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, brethren. 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 sublime 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 p. 285doth 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 otherwayes 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 sufficient ground of thanksgiving to God for them, nor yet of comfort and encouragement unto themselves, this alone being a sufficient evidence that all things work together for good unto them according 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 precious p. 286means 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 simply, 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 increase 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 exceedingly and your charity aboundeth. 10. It is a sweet ingredient for comfort and encouragement to an afflicted suffering Church, when Satan prevaileth not to make a wedge of their afflicted 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 affection flowing from faith one to another: And it must of necessity prove a most uncomfortable addition to all their sufferings when it is otherwayes; p. 287for, 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 evidences, 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 uncertain, 1 Cor. 13—.7— for, so did Paul, being now at a distance from them, and being informed 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 p. 288so 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 praiseworthy 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 commended from the great opposition by which they were assaulted in their exercise, what from multiplyed persecutions, that is, afflictions from men p. 289for 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 people, 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 station 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 many, 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 p. 290and flattery. And whatever be our esteem with, or commendation from fawning flatterers, or the weak, unsolid, (though otherwise pious) discerners, it can afford but small encouragement and comfort, if those others have bad thoughts of us, or stand by as neutrals: for, the encouragement 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 Ministers 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 bestowed upon them by means of his Ministry; Neither is it unlawful, but sometimes convenient, for a Minister so to glory in his flock, providing his gloriation be qualified as Pauls was; (see the exposition) for, Paul saith, we our selves glory in you—for your faith and patience. 4. As it is the duty of the Lords people to speak to the commendation of Gods grace in others; So they should be ruled by prudence in the discharge of this duty, and not too lavish in their commendations, either by commending men too much above their known worth, or by boasting of them, although their worth deserve it, indifferently unto all, even to those who know not the worth of grace, and to whom the boaster, party boasted of, and the graces of Gods spirit for which he boasteth, are alike unsavoury. There should be a p. 291distinct and prudent choice both of the party in whom, and of the party to whom we boast: for, Pauls boasting is of men eminently gracious, as the preceding verse doth shew, and not indifferently before all, but only in the Churches of God. So that, saith he, we our selves glory in you in the Churches of God. 5. That persecutions, crosses and tribulations, especially from wicked men, are the ordinary lot of Gods Church and people, and the reasons why it is so, see upon Gal. 1. v. 13. doct. 6. In all your persecutions and tribulations which ye endure, saith he. 6. The greatest glory of Christians, and the richest matter of gloriation in them, and of thankfulness to God which can be afforded unto others from them, is not so much in their resisting by force, and breaking the yoke and power of their persecuting enemies, as in their meek and patient endurance of the utmost of their rage and fury, before they cede one hove in the point of truth and duty; for Paul did glory in them for their patience in all their tribulations. 7. As the grace of patience under sufferings presupposeth faith, and cannot be where faith is not, (whatever seeming patience a natural man, destitute of faith in Jesus Christ, may have, it is not a saving grace, but either bruitish stupidity, Gen. 49. 15. or heartless despair, Gen. 4. 13, 14. or, at the best, a moral vertue only, 1 Cor. 13. 3. defective as to the intensive measure of patience, contrary to Col. 1.—11. or as to the extent of patience to all crosses, contrary to Col. 1— 11—and as to the spiritual grounds and motives from which it should flow, contrary to Rom. 5. 3. p. 292compared with 1.) So the more a man doth grow in faith the more he will be assisted and furnished with the grace of patience under cross dispensations; and as faith is weakned, so our patience also will decay and languish. For, he joyneth their patience with faith in all their tribulations. 8. As grace is then most praise-worthy, when, the more it is opposed, the more it groweth; So it argueth an eminent degree of faith and patience, and such as may indeed be boasted of, and propounded as a pattern for imitation unto others, when variety of tryals and cross dispensations from God, and of persecutions from men, do not mar, but rather quicken the exercise of those graces: for, their patience and faith, of which he gloried, was such as did sustain them and make them endure all their persecutions and tribulations.

Ver. 5. Which is a manifest token of the righteous judgement of God, that ye may be counted worthy of the Kingdom of God, for which ye also suffer.

Followeth a second ground of consolation under their present sad sufferings taken from what their afflictions from wicked men and their patience under them, spoken of v. 4. did signifie. They were a manifest token, or an infallible argument and demonstration proving convincingly that God shall judge the world righteously at the last day, for by this righteous judgement must be meant the last and general judgement, as the following verses make evident. And, first, it is called righteous, because though God doth alwayes judge p. 293righteously, when he judgeth, Psal. 51. 4. yet then shall his righteousness in judging be most evident, and all those things which do now obscure it (Jer. 12. 1.) fully removed, Matth. 25. 32, &c. Next, their patient suffering is said to be a convincing evidence that this righteous judgement shall come to pass, because supponing that undeniable principle which is clear to the very light of nature, Rom. 1. 20. that God is an all-seeing omnipotent and righteous Judge, it must of necessity follow that he seeth what injuries are done unto his people, hath power to punish them, and seeing he doth not punish them now, he will be avenged on them hereafter. Which ground of consolation is further enlarged from the end, or event, of that last judgement unto them, they should be therein accounted, or judicially accepted and declared, worthy, or (as the word is rendred, Act. 26. 20.) fit and meet to enjoy the Kingdom of God, that is, Heaven and glory, called a Kingdom for reasons hinted upon Gal. 5. 21. doct. 9. and, of God; See upon Eph. 5. v. 5. And sheweth that one piece or evidence of their worthiness and meetness to enjoy this Kingdom consisteth in their suffering for it, and for their walking in the way of faith and obedience which leadeth to it; which is not to be so taken as if their sufferings could make them worthy of Heaven by way of merit (see Rom. 8. 18.) but only they did presuppose saith in Christ, Phil. 1. 29. and so did evidence their right to Heaven, seeing faith doth give a right unto it, Joh. 3. 16. As also sanctified sufferings through Gods blessing do purge away sin and promove p. 294the work of sanctification in those who suffer, Isa. 27. 9. and so do polish and make them meet for Heaven, holiness being the way which leadeth to it, Heb. 12. 14. Besides, the Lord hath bound himself by promise that they who suffer with him shall also reign with him, 2 Tim. 2. 12. and so their sufferings did make them meet for Heaven as being a qualification of those to whom Heaven is promised. Doct. 1. It is the Lords allowance unto believers to look upon the day of general judgement and the approaching of it with cheerfulness and courage, and so as to draw comfort under all their sufferings from the faith of it: yea, and though the remembrance of this day be terrible to men unrenewed, Act. 24. 25. yet it is most comfortable unto believers when they are in a good case and temper: As knowing that then all their wrongs shall be righted, Psal. 37. 6. the atheistical suggestions of Satan in prejudice of Gods overruling providence wholly refuted, Mal. 3. 18. the Bride, the Lambs wife, compleatly and in all her members, glorified, Rev. 21. 2, 9. and they themselves fully freed from all sin and misery, and made perfectly blessed in the full enjoying of God unto all eternity, 1 Thes. 4. 17. For, he laboureth to perswade them that this day of general judgement would come, that from the faith of it they might draw their comfort, which is a manifest 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 p. 295by 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 sweetest 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 under p. 296them, are so many tokens of the righteous judgement of God. 5. The day of general judgement, and the remembrance of it, can prove comfortable 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 merit 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 covenant 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 persecuted 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 intimated 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 performed; for, he sheweth that the end and event p. 297of 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 irrecoverably lost, 2 Pet. 2. 4. and such is the hatred of wicked men, though not to Heaven it self, yet, to the way of faith and obedience which leadeth 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 p. 298righteous thing with God, or, a thing that his most righteous nature did oblige him to, even to recompence and repay trouble unto all such as did unjustly 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 trouble 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 righteousness 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 gather, 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 p. 299streets, and equity cannot enter, Isa. 59. 14. yet either now or afterwards judgement shall return unto righteousness, and the cause which is accounted 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 righteous 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. condemn 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 comfort themselves, and rejoice in the approaching ruine of their enemies, though not as it is their misery, 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 p. 300of their enemies; For, in order to their comfort under persecution, he doth mind them of that recompence 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 afterwards 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 impenitent, 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 trouble 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 before; 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 p. 301you, 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 constant rest here to be sitting for them, Psal. 55. 19. But their rest in all these respects shall be afterwards: 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 p. 302concord and harmony flowing from it, make their song the sweeter; for, he commendeth this excellent 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 revealed 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 Godless persecutors, to describe that day, first, from the glorious manner of Christs coming to judgement on it, set forth in three expressions: first, he shall be revealed from Heaven, his glorious humane 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 appear, 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 accompanied 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 p. 303gather 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 until 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 forerunners without us, nor we without our aftercomers, 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, p. 3042 Cor. 11. 2. their dearest friend, Cant. 5. 16. and therefore he cannot choose but pass a favourable 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 persecuted, Gal. 4. 29. and therefore there can be none whose terrible sentence they have more reason 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 concerning 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 excellency 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 presence is, for the time, kept up from their eyes, the curtain of the highest Heavens being interposed betwixt them and that glorious sight. For, while he saith, the Lord Jesus shall be then revealed, 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 p. 305wicked, 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 desire 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 execution 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 particular, those very flames which shall put those Heavens and Earth, which now are, all in a blaze, p. 306and, consequently, shall prove a most terrible and sadning sight unto the wicked, when all their delightsome 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 retribution of evil; and those upon whom he shall take vengeance are of two sorts, 1. All those, whether Pagans or profest Christians, who know not God, and are ignorant of what may, and is necessary p. 307in 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 eternal 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 lyeth 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 besides bloody persecutors, in the great day, even upon all who know not God and obey not the Gospel; So it shall prove no comfort at all unto damned reprobates that an innumerable multitude shall be damned with them, but rather augment p. 308their torment and horrour; for, he sheweth that the Lord will take vengeance, not only upon avowed persecutors, of whom he spoke before, v. 6. but also upon all that know not God, and obey not the Gospel, and this to increase terrour to those cruel persecutors, who shall much less escape. 3. Though there be a great difference betwixt Law and Gospel, the former only commanding, the latter also holding forth promised furniture and strength for enabling us to obey, the former admitting of no less than perfect obedience, Gal. 3. 10. and personal satisfaction for our disobedience, Gen. 2. 17. the latter accepting sincerity instead of perfection, Mat. 25. 21. and satisfaction by a cautioner instead of our own, 2 Cor. 5. 21. Yet there is no such difference betwixt them as if the Law only did command and the Gospel only promise. No, The Gospel hath its own commands as well as the Law, yea commandeth the same things which the Law commandeth, with respect had to the forementioned differences and others of that kind; for, while he speaketh of them that obey not the Gospel, it is implyed that the Gospel doth command and enjoyn. 4. The Lords will is not the only cause of the reprobates condemnation, he condemneth none but for their sin, and those whose ignorance and disobedience have first procured their condemnation; so that the very consciences of most Godless reprobates shall be made to subscribe to their own condemnation as most equitable and just: for, he pointeth at their ignorance and disobedience as cause of their condemnation, while he saith, the Lord Christ will take vengeance on them who know not God and obey p. 309not the Gospel. 5. Suppose a man might know very much, yea and obey the Law unto the utmost of what his abilities can reach, yet if he do not obey the Gospel, and, more especially, that great command of the Gospel to believe and accept an offered Saviour, 1 Job. 3. 23. he cannot be saved, The least sin which ever he committed will be, in that case, of it self sufficient to condemn him; for, so much is clear, while it is said, Christ will take vengeance on them who obey not the Gospel, whatever be their knowledge, obedience or disobedience otherwayes.

Ver. 9. Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.

He doth here set forth the terrour of that vengeance which shall be then inflicted upon the ignorant and disobedient, first, from the kind of it, it shall not be an ordinary loss, but a destruction both of soul and body, from which there shall be no escaping, 1 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 existing and never ending. They shall still be dying an immortal death and yet never dead. 3. From the great loss which they shall sustain by this destruction. They shall never behold the Lords gracious presence but be banished from it unto all p. 310eternity: or rather the efficient cause or mean of this destruction is hereby pointed at, The very presence of Christ the Judge shall torment them, and his infinite glorious power drive them away, as unworthy to stand in his sight, to the place of torment prepared for them, and shall perpetuate their torment by upholding them in their being under it. Doct. 1. Though there be degrees of torment among the damned in Hell, Matth. 11. 22. yet the pain and torment of all shall agree in those; The total destruction of their well-being and joy, the eternity of that destruction, and an utter estrangement from any mixture of comfort, and from Gods presence the fountain from whence comfort doth flow; for, he saith, that, not only avowed persecutors, but all the ignorant and disobedient, shall be punished with everlasting destruction from the presence of the Lord. 2. When the ransom for sin payed by Christ is not embraced, there is no remedy but the sinner himself must undergoe the stroke of divine justice for those sins which he hath committed; for, those who obey not the Gospel by accepting an offered ransome shall be punished with everlasting destruction. 3. As divine justice will never cease to pursue the damned sinner until compleat satisfaction be given for all his sins; So the wrong done against an infinite God by sin is such, that damned sinners, notwithstanding all the torture and torment both in soul and body that they can endure, shall never be able unto all eternity to satisfie for it: for, saith he, they shall be punished with everlasting destruction, Their debt will never be payed, and they shall not p. 311come out of prison until they pay the uttermost farthing, Matth. 5. 26. Doct. 4. Though the consciences of Godless reprobates are now, for the most part, dead and seared, Eph. 4. 19. yet when Christ the Judge shall come to reckon with them, their consciences shall be so vigorous, quick and lively, that being convicted and condemned by their own consciences already, they shall not endure to behold the presence of Christ the Judge; for, the very presence of Christ the Judge shall torment them, which could not be, if their own consciences did not convince them and powerfully check them for their many by-past injuries done to him. They shall be punished from the presence of the Lord, saith he. 5. Though the sentence pronounced against wicked men by their own consciences now is not presently executed, and so the less feared by them, Eccles. 8. 11. yet no sooner shall they pass sentence in the great day, or rather second the sentence which will be passed against them by Christ the Judge, but presently and without delay the glorious power of their Judge, by the Ministry of his mighty Angels, will cause the sentence quickly and without the least reprive be put in execution; so that in all probability there shall be no long process, but a quick and suddain dispatch: for, no sooner shall Christs presence, meeting with their self-condemning consciences, begin to torment them, but as soon his glorious power shall be employed to accomplish and continue their torment. They shall be punished—from the presence of the Lord and from his glorious power, to wit, joyntly and without intermission.

p. 312Ver. 10. When he shall come to be glorified in his Saints, and to be admired in all them that believe (because our testimony among you was believed) 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 sanctification 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 believers, 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 attributes 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 wondered 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 particular, by giving a reason for his so doing, to wit, because they had believed and given credit unto p. 313the 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, infirmities and misery with which they are encompassed and attended now in the way of duty, and from all p. 314such duty as implyeth any want or imperfection in the performer; otherwise their rest were not compleatly 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 reprobate shall receive but what they deserve, but as for the Elect, besides the wonderful change which shall be wrought in them, the glory put upon them shall be without, yea and contrary to their deserving; for, Paul saith, he shall come to be glorified 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 therefore 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 former; for, Paul sheweth that Christ shall be glorified in their glory. When he shall come to be glorified in his saints. 6. Though there be much foretold in Scripture of the glory which shall be put upon the Lords people in the last day, 1 Joh. 3. 2. p. 315yet 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 entered 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 saving faith and inherent holiness, as betwixt a necessary 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 portion 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 p. 316not be performed before the last day, to be admired, 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 whereof it can be made out convincingly that the Apostles and other penmen of holy Scripture, directed infallibly by the spirit, have given testimony unto; for, saith he, our testimony was believed among you. 11. As it is the duty of Christs Ministers to make application of general promises unto the particular case of the Lords people to whom they are sent; So they should carefully guard lest they apply those promises unto any, but such as are so qualified as the promise doth require; otherwise, they speak peace to whom the Lord doth not speak peace; for, the Apostle applyeth the general comfort unto them in particular, having found them endued with faith, that necessary qualification which is required in the person to whom the promise doth belong, because our testimony was believed among you, saith he.

Ver. 11. Wherefore also we pray alwayes for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power.

In this and the following verse is contained a fourth ground of consolation for them under their present sufferings, the summ whereof is, that he and his associates did earnestly pray to God on their behalf, where (besides the act of praying, and praying for them alwayes, of which, see upon p. 3171 Thes. 5. 17.) there is, first, the occasion of their prayer pointed at in the word wherefore, or, for this cause, which relateth to the foregoing purpose, to wit, because Christ was to come to be glorified in believers, and because they in particular were believers, therefore he and his associates did pray for them. Next, there are the things prayed for; first, That God, whom he appropriates to himself as his God by Covenant, would count them worthy, or, judge them fit and meet (see upon v. 5.) for this calling, that is, to enjoy that glory unto which they are called; for they were called already, and therefore calling here must not be taken for Gods act in calling them, but for that unto which they were called, even the Kingdom of God, spoken of v. 5. Next, That, in order to this, God would fulfil, or fully perform and accomplish, his good pleasure concerning them, that is, his eternal purpose of election, called usually by the name of good pleasure, Ephes. 1. 5, 9. and all his good pleasure, that is, all things which he had purposed in that decree to bring about for them, even salvation and all things pre-required to it. And it is called the good pleasure of his goodness, to shew that nothing but his own goodness, and propenseness to communicate good from himself to others, was the cause and motive of that decree. See Eph. 1. v. 4. doct. 7. Thirdly, That the Lord by his own omnipotent power would fulfil, and, by fulfilling, preserve, actuate, increase, and fortifie the work of faith in them, or, the grace of saving faith with all its gracious effects, the saving graces of Gods Spirit. Doct. 1. As it p. 318is our duty, in the constant course of our prayers to God, to mind the case of others, and especially of those who suffer for truth, because their tentations to fall are strong, 2 Tim. 4. 6, 10, 14, 15. and the glory of God and edification of the Church are in a singular manner concerned in their standing, 2 Tim. 2. 10. So it is a choice ground for comfort and encouragement unto suffering Christians, to know they have the prayers and best wishes of those who are dear to God, sent up to the throne of grace daily for them. The effectual fervent prayer of a righteous man availeth much; Jam. 5.—16. for, Paul did pray alwayes for those suffering Thessalonians, and doth let them know so much for their encouragement, wherefore also we pray alwayes for you. 2. As it is the duty of Pastors to pray to God for th… Lords people, as well as it is to preach unto them; So the more a people do thrive in grace by a Ministers pains, and the more ground of confidence is afforded to him by their carriage that it shall be eternally well with them, the more will his encouragement be, and his engagements the deeper, to pray to God for them: A stubborn and graceless people do prove a dead and heartless weight for a Minister to stand under, and to lift at before the Lord: for, Paul did alwayes pray for this people, and was encouraged thereto from their growth in grace, formerly mentioned, and more especially from the evidence he had of their eternal well-being, in their believing his testimony mentioned v.—10. and related unto here in the causal particle wherefore. Wherefore also we pray alwayes p. 319for you. 3. It is the duty of those who have gotten their interest in God made clear, to improve their interest in him and familiarity with him for the behove, not of themselves alone, but of others also. This being the only way to recompence the tender bowels of others to them, who employed their power with God for their behove, when possibly they themselves were strangers to him: for, Paul improveth his interest in God for them, while, in praying to God on their behalf, he calleth him his God that our God, saith he, would count you worthy. 4. As none are worthy, fit, or meet, for Heaven, but those whom the Lord hath drawn out of nature to the state of grace in their effectual calling, seeing no unclean thing can enter there; Rev. 21. 27. So there is nothing in us, either before or after our effectual calling, which makes us worthy of Heaven, or meet for it by way of merit, but all our fitness and worth of that kind doth come from Gods gracious acceptation, his vouchsafing and accounting of us as such; for if we were worthy of Heaven, by our own merit, to what end doth he pray to God that he would count them worthy of it? and he expresseth Heaven by the name of calling, to shew that none but called ones are worthy of it, and fit for it. 5. As none shall be accounted and declared worthy in the last day to enter the joyes of Heaven, but those whom God by his eternal decree, and good pleasure hath appointed for it; So the Lord in that his eternal decree hath not appointed Heaven for any, but those whom he hath appointed also in the same decree to make meet for it: for, the connexion of p. 320the two first petitions teacheth, both that Gods good pleasure and decree is anterior to their being accounted worthy, and that Gods good pleasure is fulfilled and executed in Gods counting them meet and worthy, and consequently in his making them so. And fulfil all the good pleasure of his goodness. 6. As this eternal decree of election is extended unto more things than one, even to the salvation of the elect, and all the means tending to it; So it is in all respects fully free, and had its rise not from any …oreseen goodness in us, but from the meer good will and goodness of God; for, therefore doth he call it all the good pleasure of his goodness. 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 decree in our favours, Rom. 9. 11. yet they may promove 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 fulfil all the good pleasure of his goodness, doth intimate 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 spirit 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 another; p. 321for, 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 difficulty, 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 omnipotent power, to the working of it: for, he prayeth that God may fulfil, or carry on by degrees towards 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 proposed 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 p. 322upon themselves again, and so the more they glorified 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 glory of theirs, which had its rise from their glorifying 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 praiseworthy 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 glorified 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 perfection. And whatever we be otherwayes, if this p. 323be 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 glorifying 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 accepteth 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.