Brief Exposition of 1 and 2 Thessalonians, Part 2 · Chapter 2 · Floating text
A necessary Appendix containing the application of this Prophecy, and discovering who this Antichrist is.
HAving thus explained this dark Prophesie, and made such doctrinal application of it as every verse apart did offer; it now remaineth that for the more full understanding of the present Scripture, a discovery be made, who is this man of sin, that great Antichrist, whom the spirit of God doth here so fully describe; which the event, time, and experience, the surest commentaries for understanding dark prophesies, have now made so fully clear, that those who have eyes may see the truth of that assertion which hath been maintained almost in every age, and now by all the Reformed Divines. Whereby it is affirmed, That the Pope of Rome, ever since he usurped that fulness of power in all causes both humane and Divine which he hath now for a long time enjoyed, hath been, and yet is that man of sin, that Child of perdition, the very Antichrist here described; And that because all the characters of this man of sin, and every passage of this prophesie is verified in the Pope, as shall be made appear by taking a review of every verse.
And first, The third verse is verified in him; for, first, the Church of Rome, whereof the Pope is head, hath made defection from the doctrine of faith, and purity of worship held forth in the Gospel, as appears from all the controverted points betwixt us and them; which apostasie did spread it self over the face of the whole visible Church, even as the apostasie here foretold to be under the Antichrist, except there come a falling away. 2. The Pope did not pretend to such power over the▪ Church of Christ, as he now exerciseth, in Pauls time. Their own Historians 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 superstitions, and in their bodies in so far as his cruel persecutions, 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 massacres, 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 eminent 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 authority with, yea and some of them point-blank opposite unto, the laws of Christ, as in his forbidding marriage to Church-men, discharging the use of the Cup at the Lords Supper. 2. In his Priestly 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 intercession 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, purgatory, 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 Emperours, 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 Magistrates, 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 Emperours neck, being humbly prostrate before him to beg his favour and reconciliation with him (all which are avowed and granted) Even as the Antichrist, of whom it is here said, he exalteth himself 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 teaching from his Chair, cannot err, and his determinations 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 absolute 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 remnant which in all ages the Lord made to keep their garments clean from soul-ruining Antichristian errours, 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 miserably corrupted by false glosses; a number of Superstitious, 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 opinion 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 forgive 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 Antichrist, 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 decay. The truth whereof is abundantly confirmed by History, and acknowledged by Papists themselves. 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. Secondly, A great many of Popish errours were already 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 subject 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 secretly and under ground, towards that height of credit and authority which they afterwards attained. 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 poverty, vows to lead a single life, under the plausible 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 iniquity. 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 uncleanness, 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 superiours do enjoyn them. Their strictest Penances, 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 Antichrist 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 Reformation 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 appearance he shall meet with a full and final overthrow in haste, or before the time of Christs second coming; even as it is here foretold, there will be somewhat 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 covenanting 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 advance Popes and Popery; Even as it is here affirmed 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 Order, 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 imposture. 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? especially 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 … superstitious practices, as their worshipping of Relicts, prayer for the dead, invocation of Saints, Purgatory, &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 doctrine, 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 preferring Fornication and Uncleanness to the bed undefiled in Marriage, in justifying Jesuitical equivocations, 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 Antichrist 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 Antichrist that he should not openly avow his doctrine 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 deceiving 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 worship is so framed, as to comply with mens corrupt Lusts, and to fit every humour. If men be lazy idlers, they place them in Monasteries, if ambitious or covetous, there are places of preferment and profit to catch them; if voluptuous and licentious, they may for a little money have pardons 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, whatever 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-destroying doctrine: even as it is here foretold that some should be exempted from the Antichrists defection, 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 somewhat they heard of Christs Nativity, Passion, Resurrection, &c. expounded to them, according to the custome, at their great Festivals, and what by the testimony or report of that testimony which dying 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 justification 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 followers, 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 maintained by the Pope and his followers, for necessary truths, and acceptable pieces of Divine Worship, as may be seen in their Apish toyes, foolish gestures used at Mass, in their doctrine of Transubstantiation, and indulgences; and such is their incorrigible obstinacy in these, against clear evidence 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 Divines; 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 contrary doubt; so that some of them being given over to the power of delusion will choose to dye for it, at least to suffer loss of goods before they recede from it; Even as it is here foretold of Antichrists followers, that God shall send them strong delusion that they should believe a lye. Eleventhly, Many of the Popes deluded followers have their consciences so seared, that they rest their souls upon the faith of Popish errours, draw a kind of comfort and satisfaction from them, and have an infinite delight in the most …ond and foolish of all their superstitious performances, as thinking they thereby do God good service: Even as it is here foretold of Antichrists followers that they should have pleasure in unrighteousness, or erroneous and unrighteous doctrine.
And now to shut up this second part of the Chapter, I may confidently resume the former assertion, as a clear conclusion from what is already said, that seeing all the characters of the man of sin, here described, are verified in the Pope of Rome, ever since he usurped the fulness of power in all causes both humane and Divine, which he hath now for a long…time exercised, therefore he hath been, and yet is that man of sin, that child of perdition, and the very Antichrist, who is here described.
Ver. 13. But we are bound to give thanks alway to God for you, brethren, beloved of the Lord, because God hath from the beginning chosen you to salvation, through sanctification of the spirit, and belief of the truth.
The Apostle, in the third part of the Chapter, doth comfort and confirm those believing Thessalonians, and in them all sincere believers through all Ages, against the terrour of the forementioned dreadful Prophecy; and this three wayes. The first, (which is propounded by way of thanksgiving to God, see chap. 1. 3.) is the certainty of their salvation, grounded upon Gods decree of their election, whereby he had chosen them (passing by others as the word implyeth) to the enjoying of salvation, or perfect blessedness in Heaven, 1 Pet. 1. 2, 4. which decree of election is described from several things, which do all of them conduce to their confirmation and establishment. 1. From the cause moving God to it, implyed in the word beloved, It was nothing without himself (see upon Eph. 1. 4. doct. 7.) but his love to them, which made him choose them. 2. From its antiquity, It was from the beginning, or, from eternity, as he explains himself, Eph. 1. 4. 3. From the means through which it is brought to execution, first, sanctification wrought in them by the spirit of God, mentioned before faith (though it be a fruit of faith, Act. 15. 9.) because it doth first appear to us. James 2—18. (See what this sanctification is, upon 1 Thes. 4. 3—) 2. Belief and faith (see what this grace is, 1 Thes. 1. v. 3.) called belief of the truth, because it hath respect unto, and relyeth upon the truth, chiefly of the Gospel, Mark 1. 15. in which Christ is offered, 1 Tim. 3. 16. Doct. 1. As the truly Godly, beloved of God, do most suspect their own strength, and are most afraid of their own weakness, upon hearing of approaching tryals, when the unrenewed fool rageth and is confident, Prov. 14. 16. So it is the duty of Christs Ministers to provide the Lords people with suitable and seasonable grounds of consolation from the word of truth to underprop them, lest their suspicions and fears do end in heartless fainting and discouragement; for, Paul foreseeing that the Godly would be most afraid at the terrour of the former Prophecy, doth set himself to comfort and confirm them. But we are bound, &c. 2. It is the duty of those who have obtained mercy from the Lord, so to look upon the dreadful Judgements, Spiritual or Temporal, which are inflicted by God upon others, as that they may therein read, and thankfully acknowledge their own obligation unto the Lord who dealeth otherwayes with them; for, Paul, being to mention the preservation of those believing Thessalonians from the dreadful judgements formerly spoken of, will not do it but by way of thanksgiving to God, that therein they may see their own duty. But we are bound to give thanks to God alway for you. 3. The more of sanctifying grace, and of other testimonies of Gods special love, is bestowed upon a people, the greater obligation is thereby laid upon their faithful Pastors to bless the Lord on their behalf; for, Paul seeth himself bound to give thanks to God, because God had chosen them, &c. See more upon this ground, chap. 1. 3. But, 4. The more a man is beloved of God, he will be the more afraid of Antichrists apostasie, and may the more confidently expect that he shall be preserved from it; for, they were beloved, whom Paul suppones here to be most afraid, and whom he here confirms, and partly from this that they were beloved of the Lord. 5. As the elect are above the peril of total and final apostasie; So the ground and reason of their preservation from it is not in themselves, in the strength or firmness of their resolutions, but in the Lords unchangeable decree, whereby he hath chosen them to eternal life. This is that foundation of the Lord which standeth sure, 2 Tim. 2. 19. and therefore they cannot so fall as to perish; for, he confirms them against the fears of falling away, from their election. Because God hath from the beginning chosen you to salvation. 6. It is the Lords allowance that the Godly elect should study to make their election sure, and attain to the assurance of it, as that which proveth a powerful preservative, as against other sins, 2 Pet. 1. 10. so, chiefly, against Antichristian errours; for if they do not attain to the knowledge of their election, how can they draw comfort and matter of confirmation from it, as the Lord alloweth them to do here? because God hath from the beginning chosen you to salvation. 7. As Gods decree of election before time, is accompanied with the fruits of saving grace in the elect, begotten in them by the spirit of God in time; So it is neither possible, nor yet needful, for attaining the knowledge of our election, to dive into the depth of Gods eternal decree about us, at the first step, but we are to search and try, if those fruits and effects of Gods electing love, be yet wrought in us, and from these conclude that we are elected; for, the Apostle speaks of faith and sanctification as the fruits of election, by which, and by effectual calling mentioned v. 14. a man may gather he is elected: he hath chosen us through sanctification and belief. 8. As the Lord will infallibly bestow salvation upon the elect, because he hath chosen them to it, and the counsel of the Lord must stand, Prov. 19. 21. So he bestoweth salvation upon none who are destitute of faith and sanctification, the means appointed of God for leading to it; he hath chosen you to salvation, saith he, through sanctification and belief. 9. Whomsoever God hath elected to salvation, he hath also, in that same decree, elected them to faith and sanctification, and therefore the foresight of those was not a motive inducing God to elect one more than another; they were good things decreed to be given unto us, and consequently were not foreseen to be in us before he decreed them for us: for, he hath chosen you to salvation through sanctification and belief. 10. As faith and sanctification go alwayes together, the former being the fountain of the latter, and the latter again an evidence of the former, Gal. 5—6. So the motions of Gods sanctifying spirit are alwayes conform to Gods rev…aled truth, and directed by truth as it is apprehended by faith, and all other motions which are not such, are not of God, whatever they pretend to, Isa. 8. 20. for, he joynes sanctification of the spirit and belief of the truth together.
Ver. 14. Whereunto he called you by our Gospel, to the obtaining of the glory of our Lord Jesus Christ.
For their further comfort and confirmation from the former ground, he doth here give an evidence that God had chosen them to salvation; even this that God had effectually called them, or having renewed their wills (Ezek. 26. 27.) had by his omnipotent power, (Phil. 6. 44, 45.) made them willingly apply themselves (Psal. 110. 3.) to the attaining of those things whereunto they were called, to wit, salvation, sanctification and faith mentioned v. 13. to which the first word of this verse doth relate. Which effectual calling is set forth. 1. From the external mean, by which it had been brought about, to wit, the Preaching of the Gospel called Pauls Gospel, because he was entrusted with the dispensing of it to them, 1 Thes. 2. 4. next, from the utmost end of their calling; to wit, their obtaining that glory in Heaven, which the Lord Christ hath purchased, and the same, in some respect, for kind, though not for measure, with that which he himself enjoyeth, Phil. 3. 21▪ 1 Cor. 6. 2, 3. Doct. 1. A man can draw no comfort or confirmation from Gods decree of electing him to salvation through sanctification and faith, except he actually apply himself to walk in the way which leadeth to salvation; for, he makes the strength of the former consolation and confirmation lye in this, that they were effectually called to sanctification, and consequently had betaken themselves to walk in that way, whereunto he called you. 2. It is not in the power of fallen man to do so much of himself, though Heaven be offered and the way chalked out, which leadeth to it, as to betake himself to walk in it, except the Lord encline him powerfully so to do, and by his omnipotent arm draw him that so he may run after him; Cant. 1. 4— for, he saith it was the Lord, who called them thereunto. 3. However this effectual excitation of sinners, and engaging them to enter the way of salvation, be the work of God alone; yet he maketh use of the Gospel Preached by his sent Ministers, as an outward mean, at or after the Preaching whereof he ordinarily doth work powerfully in the hearts of the elect: for, he saith, whereunto he called you by our Gospel. 4. As the state of salvation, to which the elect are chosen, is altogether glorious, comprising what eye hath not seen nor ear heard, nor ever entred into the heart of man to think upon, 1 Cor. 2. 9. So the glory to be enjoyed in that state, is the result, not of our endeavours or merit, but of Christs purchase, and a piece of that glory which Christ in his humane nature enjoyeth, who hath gone to Heaven for this very end, that where he is there we may be; Joh. 14. 3. for, therefore is it called the glory of our Lord Jesus Christ to the obtaining whereof we are called. 5. Though Heaven and glory be purchased by Christ and designed for the elect in Gods eternal and unchangeable decree, (see v. 13.) yet none attaineth to the actual possession of it, but such as are effectually called and drawn out of nature to the state of grace, and all such shall at last attain it, grace here being a most infallible forerunner of glory hereafter: for, he saith he hath called you to the obtaining of glory.
Ver. 15. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our Epistle.
He confirms them, Secondly, by exhorting them that therefore, to wit, because there was an apostasie to be v.—3. and Gods electing love was made known unto them, v. 13, 14. that therefore, I say, they would stand fast and constant in the truth without yielding 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 traditions, or things delivered by him (as the word signifieth) to wit, the exhortations and doctrines both concerning faith and manners, which they had received from him and were taught by him, whether by word, when he was present with them and preached to them, or by this and the former Epistle written by him, when he was absent from them. Doct. 1. The doctrine of election, and assurance of salvation grounded upon election, doth not make exhortations to duty, reproofs and threatnings in case of neglect of duty, of no effect and useless; In so far as those are means appointed by God for making the elect persevere in the way which leadeth unto that salvation, to which they are appointed: for, notwithstanding of what he wrote of election and the infallible evidence of their election, v. 13, 14. he doth here exhort them to stand fast and hold the traditions. 2. As the dreadfulness of approaching hazard should not makes us lose heart, and sit down discouraged; So the faith of through-bearing, flowing from assurance of our election, is so far from being, in its own nature, a pillow for carnal security, that, upon the contrary, it doth forcibly encourage and excite to duty in the face of danger, as knowing our labour shall not be in vain in the Lord; for, from what he spoke of the future apostasie, and the evidence they had of Gods electing love, he exhorts them therefore brethren, stand fast, and 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 uttermost of their wit and strength to defend the truth of the Gospel against those dreadful terrours and subtle snares, which Antichrist and his emissaries do make use of to drive them and draw them from it: for, so much is implyed, while, speaking to the elect with relation to the assaults of Antichrist, he exhorts them to stand as stout souldiers, and to hold the truth as it were with both hands against all opposition, as the word signifieth, therefore, b…ethren, stand fast and hold. 4. The apostasie of many from the truth, and the prevalency of errour, is so far from being, in reason, a motive to make us think the less of truth, and to follow 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 unsettle 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 authority 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 committed 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, comfort 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. Consolation, that is ease of mind from, and encouragement 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 consolation. 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 only 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 prayeth 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 Jesus Christ himself, &c. 3. That a man may stand fast, especially in trying times, there is more required than conviction of duty, or a fixed resolution to stand to his duty, Matth. 26. 33, 35. There must be also a continued influence from the Lord, of cheerfulness, comfort and courage, otherwise 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 Jesus Christ is true God equal with the Father appeareth from this, that not only he is one who heareth prayer, the author and bestower of all spiritual 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 Trinity; 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 directed 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 expectation of an answer; for, such are the Apostles prayers. Now our Lord—which hath loved 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 necessities 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 complaints of what we want, there should be a mixture 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 favours 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 unworthiness, 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 errour, 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 consolation 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 doctrine and in the practice of an holy life do mutually 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.