Exposition of 1 Thessalonians, Chapter 5 · Verse 26
VERS. 26.
Greete all the Brethren with a holy kiſſe.
THe fourth branch of the concluſion. Pauls greeting or ſalutation, which hee deſires in his Name to bee remembred to the Saints. Wherein is, firſt the Act; Salute. Secondly, the obiect or perſons. Firſt, the Brethren. Secondly, all the Brethren. Thirdly, the rite or Ceremony, with a kiſſe, whoſe qualification is expreſſed; it muſt be Holy.
Greete or ſalute. Not much vnlike is that cuſtome amongſt vsus, to ſend commendations to thoſe wee wiſh well vntounto; thereby ſignifying our louing remembrance, and heartieſt well-wiſhing to thoſe that are deare vntounto vsus.
From Pauls fact deſiring by ſuch courteſie to hauehave his louelove manifeſted to the people of God, we learne; that, In Christian louelove it ſufficeth not that the heart be kindly affected, except we giuegive due teſtimonie of our well-wiſhing to the Saints of God. What Iames ſpeakes of faith, thinke ſpoken of louelove; Shew me thy Faith, thy louelove by thy Workes. SALOMON requires to ſhew our ſelues friendly. Chriſtians of old time were carefull in this kind; whence in Church Primitiue grew theirfIude 12. louelove-feaſts, as well to teſtifie, as to procure louelove: and hence the ceremonie heere mentioned, to ſalute with a kiſſe; continued till dayes of Iuſtine Martyr, Iuſtin. Martyr Apolog. 2.in cuſtomarie vſe before their approching to the Lords Table: thereby to teſtifie their heartieſt and vnfeigned well-wiſhing, and reconcilement each to other.Tertullian de oratione. Tertullian blames the omiſſion of that rite growne vponupon the Church in times of their ſolemne faſtings and Prayers: then they withdrew that Oſculum pacis, when in Tertullians iudgement, it was moſt conuenient and neceſſary.
Truth is, the Nature of this affection, is, as of fire, it can by no meanes be conceiled, but breakes out, and will find vent.
There is a kind of louelove, which Salomon calls,gProu. 27.5. ſecret; open rebuke he preferres before it. When men pretending, I know not what, feruency of affection to the Saints of God, liue yet as ſtrangers each to other; And as men aſhamed of that Cogniſance of Chriſtians, content themſelues to wiſh wel, & pray good to the Church of God; ſociety & friendly familiarity, ſo eueryevery where commended, as auaileable to cheriſh Grace, they purpoſely decline.
Conſider, Firſt, how neerely it concernes vsus to preſerue reputation of Chriſtians, to giuegive teſtimony of our louelove, and hearty well-wiſhing to the Saints. Hereby, ſaith our Sauiour,hIoh. 13.35. all men ſhall know that yee are my Diſciples, if yee hauehave louelove one to another. Meanes hee onelyonly of inward affection? How can that manifeſt vsus to the eyes of the world? Except there be added viſible teſtimonies of our beneuolent affection.
Secondly, We cannot be ignorant, how much diſcouragement it brings to Nouices in Grace, to ſee themſelues ſlighted by ſuch as profeſſe the faith. TheiAct. 6.1. Grecians ſeeing their widowes neglected grew to murmuring.
Thirdly, If none of theſe mooue, yet let the practice of worſt men in their carnall affections ſway vsus. How willing are they the world ſhould notice their brotherhood and conſent in euill? It is the ſhame of Chriſtians, to ſecret their louelove to the children of God.
The perſons are the Brethren, the Saints of God; to theſe he deſires the teſtimonies of his intimous louelove limited: to theſe all extended. The points are two.
Firſt, Though louelove in ſome offices muſt bee extended to all, yet are there offices to bee limited to the Saints. In louelove are foure things. Firſt, Beneuolence. Secondly, Beneficence. Thirdly, Complacentia. Fourthly, Familiaritie. From our beneuolence and well-wiſhing, may none be excluded; ſeeme they, for the preſent, neuer ſo vile.k1. Tim. ….1. Prayers muſt be made for all euen for enemies of the Church. And for Beneficence, the charge runnes generally; Doe good to all. lGal. 6.10.A Specialtie in theſe muſt be reſerued to Saints: yet may none be ſimply excluded from them.
As touching that Complacentia, contentment and pleaſance taken in men, and that which flowes from it, Familiaritie; they are ſo peculiar to Saints, that they cannot without ſuſpition of vnſoundnes be extended to Aliens. Dauids proteſtation.mPſal. 16.3. All my delight is in the Saints on earth, and in ſuch as excell in vertue. And, I am nPſal. 119.63.a companion of all that feare thee, and keepe thy Statutes. And, I hauehave not haunted oPſal. 26.4.with vaine perſons; nor ſate in the aſſemblie of mockers. The charge is: With ſuch eate not: p2. Cor. 6.17.ſeparate your ſelues, &c.
And that neereſt louelove and teſtimonies thereof ſhould thus bee limited to Saints: euinceth, Firſt, our neereſt coniunction with them in the body of Chriſt, by the bond of the Spirit. There are neighbours in Nature; by Cohabitation: in Affection: in Grace. Beſides that, moſt of theſe proximities may hauehave place in the Saints of God, how neerely hath the Lord combined vsus in the body of Chriſt, vnderunder one head? and quickned vsus by the ſame Spirit? Secondly, though enemies may not be excluded from our louelove, yet who makes queſtion, but friends muſt be preferred in the meaſure of louing? To SAVL an enemie, DAVID ſhewed kindneſſe. But his ſoule q1. Sam. 18.13.claue to the ſoule of IONATHAN. Men in nature are enemies: only Saints are friends to Saints. Thirdly, their merits of vsus are far greater then any can be of Aliens. By their Prayers, and ſpiritual gifts, and holy example, they may be furtherances to vsus in the way to life.
Iuſtifiable therefore againſt all cauils of graceleſſe and malicious men, is this prudence in Charity. Generally, wee ſee men, that moſt hate ſocietie with the Saints of God, are firſt that finde fault with their ſtrangeneſſe in matter of familiar conuerſation; Reaſon they thinke they hauehave ſufficient, to hate their holy faith and profeſſion, that they ſee them ſo partiall in their affections.
How could I wiſh, they were ſuch, as with whom Gods children might with comfort conuerſe? But firſt, if that be a precept of Gods Spirit, Not r1. Cor. 5.11.to eate with that brother, that is a fornicatour, or otherwiſe ſcandalous. Secondly, if Pauls charge be,ſ2. Theſ. 3.6. to withdraw from eueryevery Brother that walkes inordinately: Thirdly, If Dauid and Ieremie held it part of their righteouſneſſe,tIere. 15.17. Not to ſit in the aſſemblie of mockers, with what warrant may Gods children make ſuch their familiars? Fourthly, and alas, what may a man expect to heare, or ſee in ſuch ſocietie, other then Lot in Sodome? OnelyOnly what mayu2. Pet. 2.8. vexe a Righteous ſoule? Fiftly, it is not for nothing, Salomon aduiſeth to be ſo charie of our company. Lewd examples are infectious. Lewd mens indeuour, xPro. 4.16.to draw Gods people to their owne exceſſe of riot. Laſtly, Gods precept, Saints practice, call vsus alwayes toyGal. 6.10. limit the ſpecialtie of our louelove, the teſtimonies of our intire affectiō to the houſhold of faith.
Reproueable rather is that promiſcuous charitie, as it is pretended to be, in too frequent vſe amongſt men profeſſing the feare of God; whoſe friendlieſt kindneſſes run without difference to all as well Aliens, as Brethren: that know no oddes betwixt the Church of God, and the Synagogue of Satan; Chriſtians, and Antichriſtians; friends, and enemies of God, and all goodneſſe hauehave like friendly welcome to our familiaritie; and equally partake all teſtimonies and ſignifications of amitie. Firſt, HaueHave we forgotten that God hath called vsus out of the world to bee zTit. 2.14.a peculiar people to himſelfe? Out of the world vnderſtand, not onelyonly out of theaGal. 1.4. ſtate of the world; and from the bRom. 12.2.manners of the world; but from the friendly ſociety and familiar acquaintance of men of this world. Secondly, And can wee thinke it is for nothing, we are ſo often commanded to beware their companie; leſt we bee corrupted with their manners? Hee knowes not the corruption of his heart, nor is acquainted with the meaſure of its naturall deprauation, that ſees not how eaſily any occaſion entiſeth to liking and practice of euill. Thirdly, What the Lord ſpeakes to Ieremy, ſhould be in our meaſure performed of vsus,cIere. 15.19. to diſcerne the precious frō the vile; as to proſecute with honour and louingeſt reſpect ſuch as feare God, ſo todPſal. 15.4. contemne vile perſons, and to hold them deſpicable.
All the Brethren. As his ſpeciall kindneſſe is limited to Brethren; ſo to all Brethren it is extended. So then, Chriſtian louelove imbraceth all Gods children without partialitie: In Coloſſians Paul commends it, that as they had faith towards God, ſo eCol. 1.4.louelove to all Saints: firſt, ſo impartiall is Gods louelove to his choſen, whether Graecian or Barbarian, bond or free, fColoſ. 3.11.all are one in Chriſt Ieſus: Gods fauours for ſaluation are equally extended to all, how-euer different amongſt themſelues, by nation, ſtate, ſexe, calling, all equally choſen to ſaluation; alike redeemed by the blood of Chriſt, ſanctified by his Spirit, preſerued and protected by his grace and prouidence. Secondly, the ground of louelove is the ſame in all, the Image of God, the Loade-ſtone of gracious affections.
Cautions there are. Firſt, the caſe may ſo fall, that ſome teſtimonies of louelove may be withdrawne from Gods children. Th'Apoſtle that commends to vsus louelove of brotherly fellowſhip, yet commaunds to g2. Theſ. 3.6.withdraw from eueryevery Brother that walkes inordinately, that he may be aſhamed, and brought to repentance. Secondly, According to diuers meaſures of Grace, ſo may the meaſures of louelove and ſignifications thereof be proportioned; we reade of louelove, and h1. Theſ. 5.13.ſingular louelove, and though Pauls i2. Cor. 11.28.care was for all the Churches, yet was his louelove more k2. Cor. 2.4.aboundant to that at Corinth.
Criminous therefore is partialitie in our affections owards the children of God. It is that which in point of reuerence S. Iames ſo largely deales againſt, and is as iuſtly taxable in the exerciſe of louelove. Firſt, one ſort there are, their louelove and teſtimonies thereof is limited to men of place, and outward eminence in the Church of God. They muſt be men of their owne ranke, that partake their companie, to whom familiar greetings are vouchſafed; the poorer ſort, though neuer ſo rich in faith, are ſcarce deigned a kind looke or ſalutation, are thought meetiIob 30.1. mates for the dogs of our flocke. I ſay as Paul, k1. Cor. 11.22.Deſpiſe yee the Church of God? and ſhame them that hauehave not? What is this, but to adde affliction to them whom God hath wounded?
Another ſort there are, and their limit is, to ſuch as excell in vertue; If any be eximious in the Church of God, whoſe gifts hauehave made him venerable aboue the ordinarie, to him run our affections in full ſtreame: If to any the Lord hath more ſparely diſpenſed his Grace, thoſe we contemne as Nouices and weakelings. Now harken, my beloued Brethren, hath not God made all of them members of Chriſts bodie? ſanctified and ſealed them to the day of redemption? 2. And ſaid Paul, Him lRom. 14.1.that is weake in faith, we muſt aſſume, not contemne. 3. The charge of Chriſt was for the leaſt mMath. 18.6.of thoſe little ones that beleeue in him. 4.nVerſe 10. Angels, thoſe glorious creatures, ſcorne not their meaneneſſe, but with a ſpecialtie of care watch ouer them for their protection. 5. Wee alſo had our beginnings, and may remember the time when our gifts were clouded with infirmities. 6. God is oRom. 14.4.able to ſtrengthen the weakeſt, to make him not thine equall onelyonly, but thy ſuperiour in Grace. 7. As in the body naturall,p1. Cor. 12.22. the feebleſt members are neceſſarie, ſo the meaneſt in Chriſts body are ſome-way helpfull to the Church of God.
Be we exhorted without partialitie to entertaine Saints into our louelove, conſidering it is beſt euidence of our ſinceritie in louing, it is ſureſt ſigne of true gracious louelove, whē it is thus impartiall to all the Brethren, when, whereſoeuer wee ſee Grace, thither our affections are drawne.
With a kiſſe; The ceremonie or rite to expreſſe louelove: thereof ſee what is aboueſayd out of Iustine Martyr, and Tertullian. A ceremonie of ciuilitie it was in Eaſterne Countries, traduced afterwards to be a rite ſomething religious.
In preſcripts of this nature this is that we muſt hold, firſt, they bind not ſimply to the particular, but to the proportionall. Secondly, rather to the thing they ſignified, then to the ceremonie.
A rule of ſome vſe,Example. for vnderſtanding like iniunctions in the word of God.
In Widowes to be choſen to ſeruice of the Church, this qualification is required, ſhe muſt be one that had q1. Tim. 5.10.waſhed Saints feet; In caſe our Times had vſe of ſuch, may we thinke the rule binds after the letter? not for the rite, but for the thing ſignified, viz. kind entertainement of the Saints of God. Our Sauiour by his precept and example commends to his DiſciplesrIohn 13.14, 15. waſhing each others feet. Are we bound to the ceremonie? Not at all, but to the matter of the ceremonie, humilitie, and lowlieſt ſeruiceableneſſe towards one another.
So that they are too blame, that would tye vsus to all ceremonious traditions of Apoſtles according to the letter, allowing no Church libertie to ſwarue there-from: be like then it is a duty ſtill to gird with a Towell before the Sacrament, and to waſh feet of communicants, for ſo did Chriſt ſIohn 13.4, 5.practiſe and commaund. And in our meetings ciuil and religious, we muſt greet with a kiſſe of louelove, for ſo practiſed andt1. Pet. 5.14. preſcribed Apoſtles.
Of their iniunctions, firſt, ſome were of morall & ſubſtantiall duties, ſuch bind all places & Times. Secondly, Some of circūſtancial rites, as that of waſhing Saints feet, greeting with a kiſſe, &c. Theſe ſorted by the Apoſtles to particular times and places, are variable according to vſe and diſcretion of the Church. They bind not to the rite, but to the proportionall, or matter ſignified thereby.
A holy kiſſe. The qualification of this ceremonie of greeting: So muſt eueryevery action, euen of common life, hauehave a relliſh of holineſſe. Not Greetings, nor thoſe of common courteſie excepted. Hence Paul is ſo carefull, to order our ordinary communication, apparell, and ſuch like outward things:uCol. 4.6. Our ſpeech muſt be gracious; our apparell ſuch asx1. Tim. 2.9, 10 becomes thoſe that profeſſe the Goſpel.
Our people hauehave pent vp holineſſe all in Temples. Holineſſe becomes Gods houſe. There ſit they with greateſt demureneſſe, as thoſeyEzech. 33.31, 32. Hypocrites before EZECHIEL: Their ordinary ſpeech is ſpent, I would I might ſay onelyonly in impertinencies and vanitie, and not in filthineſſe, rayling, &c. are fit for nothing but toz1. Cor. 15.33. corrupt good manners: except alſo to manifeſt theaMat. 12.35. ill treaſure of the heart, out of whoſe abundance the mouth speaketh. bEphe. 5.3.Is this ſeemely for Saints? Common courteſies Paul deſires to bee ſeaſoned with holineſſe; Their kiſſe of louelove and peace muſt truely ſignifie what it makes ſhew of; that neither trecherie, nor crueltie, nor luſt, may inſinuate it ſelfe into ſuch a Symbolum of holy louelove.