Brief Exposition of 1 and 2 Thessalonians, Part 1 · Chapter 4

Brief Exposition of 1 and 2 Thessalonians · Part 1 · Chapter 4

p. 138CHAP. IV.

THE Apostle being, in the second principal part of this Epistle, until v. 23. of chap. 5. to press upon them the practice of an holy life, he doth in the first part of this Chapter propone several exhortations to that purpose. The first is, to the study of holiness and sanctification in general, v. 1. inforced, 1. From his manifold injunctions of this kind, he had given them already, v. 2. 2. It was the will of God that they should so walk, v. 3. Next, the following exhortations do press their exercise of some particular vertues, and branches of that sanctification presently mentioned: As 1. the exercise of chastity, v. 4. and abstinence from all uncleanness contrary to it, v. 3, 5. 2. The exercise of Justice and equity, in abstinence from all sort of oppression. And both these are inforced, because, 1. Otherwise God would plague them, v. 6. Next from the end of their calling, to wit, their sanctification, v. 7. Thirdly their disobedience would be a despising of God, v. 8. The third exhortation is to the exercise of brotherly love, which he presseth indirectly from their progress herein already, v. 9, 10. And 4. he exhorts to quietness of spirit, opposite to Idleness and curiosity, v. 11. Because 1. of publick honesty; 2. Of private utility, v. 12.

In the second part of the Chapter, he propones p. 139several considerations to allay immoderate grief for the death of friends: As 1. their death is but a sleep, v. 13. 2. They shall undoubtedly arise, v. 14. 3. They shall be in no worse case at Christs second coming than the Godly, who shall be then found alive, v. 15. yea they shall have the advantage of them, as being to be first raised, and before those, others shall be changed, v. 16. 4. After their resurrection the Godly of both sorts shall meet together, and both of them with Christ. 5. They shall never part again, v. 17. And so he concludes, by pointing at the use which they were to make of all those considerations, v. 18.

Ver. 1. FVrthermore, then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk, and to please God, so ye would abound more and more.

He doth here, and to v. 3. propone and urge a general exhortation, which is a comprehensive summ of all the rest, which he is to press upon them afterward. And having made a transition from the preceding doctrine, by the word furthermore (implying, as the original beareth, there did somewhat yet remain necessary to be added) he doth in the name and authority of the Lord Jesus, and for his sake exhort them, and that both lovingly (as the word rendred, beseech, implyeth) and seriously, as his using two words to the same purpose doth import. And the thing unto which he exhorts them is, that according to the doctrine▪ p. 140and injunctions they had formerly received of him, while he was with them, pointing out both the necessity and manner of such a walk and conversation, as might be acceptable unto and please the Lord; so they would abound, more and more, that is, supposing they had already entred this walk (as is expresly affirmed, chap. 1. v. 3.) he would have them now to make continual progress, and in a manner to outstrip themselves by their future diligence. Besides what I have observed already upon the cohesion of the doctrinal and practical part of the Epistle to the Ephesians, chap. 4. v. 1. doct. 1, 2. which is applicable here: Learn 1. The endeavours of others, by prayer or otherwayes, to have us doing well, should not hinder, but rather further our own diligence and pains: and particularly our own prayers, or the prayers of others to God on our behalf, should be seconded by diligent use of means on our part, for attaining the good thing prayed for, otherwise we tempt the Lord by our prayers, as the sluggard, Prov. 21, 25. and make the prayers of others wholly ineffectual, as to the bringing about of any good unto us, Psal. 35. 13. for, Paul having prayed fervently, that the Lord would make them abound in grace, chap. 3. 12. he doth here press upon themselves to abound more and more, and because he prayed for it, therefore he would have them to endeavour it, as appears by the illative particle, then, or therefore: furthermore then. 2. When a Mi…ister hath with greatest clearness, and fulness explicated, and laid open the doctrinal part of Christian Religion, and the several articles of faith, he p. 141hath not yet absolved his task, until he press upon peoples consciences the practice of piety and of the several duties of an holy life: And whatever a man be for knowledge, yet there is one thing, and the main thing lacking, so long as he knows not, or cares not, how to bring his knowledge into practice; his knowledge in that case is to no purpose, as not having attained the end for which it is given, Act. 2. 11, 12. for, Paul having already instructed them in the doctrinal part of Religion, and exhorted them to constancy in it, he looks upon somewhat yet wanting and necessary to be added, even the following directions to lead an holy life: furthermore then, or, as to that which yet rests, we beseech you. 3. A Minister, especially in pressing the practice of holy duties upon the people of his charge, should labour to be both affectionate and serious, so that neither his affection and respect unto them may marr his vehemency and fervor, in pressing home the point upon their conscience, nor yet his zeal and fervour make him omit any thing, whereby sanctified prudence might teach him to evidence his affection to them and respect of them, lest otherwise by exasperating their corruption he drive them further from their duty, instead of bringing them nearer to it: for Paul, while he presseth duty, doth not command imperiously, but intreats them meekly and affectionately, as the word rendered beseech implyeth, and yet most seriously and fervently, he both beseecheth and exhorteth. 4. A Ministers meekness and lenity ought to be seasoned with some mixture of authority and due severity, lest otherwise his meekness p. 142be despised, and his Ministry want an edge: for, as Paul beseecheth them in lenity, so he obtests them by the Lord Jesus, that is, in his name and authority, and for his sake. 5. Though good works, and an holy walk, be not necessary antecedents of Justification, Rom. 4. 5. yet they are of necessity required in the person now justified, to wit, for making his calling and election sure, 2 Pet. 1. 10. for making evident the reality of his faith and interest in Christ, Jam. 2. 18. for glorifying God, Joh. 15. 8. for gaining of others, Matth. 5. 16. for attaining the actual possession of life eternal, as the way to it, Heb. 12. 14. though not as a price to merit or buy it, Rom. 6. 23. for, the word in the original, rendered how ye ought to walk, doth signifie how ye must of necessity walk. 6. That a man may walk as a Christian, and so as to please the Lord, he must take the revealed will of God, delivered by his Prophets and Apostles, and committed by them to sacred writ, for his guide, both in the matter and manner of his walk: for, Paul teacheth so much, while he saith, that as ye have received of us, how ye ought to walk and to please God, so ye should abound, now what they had received of him, to this purpose, by his Preaching, he doth here commit the summ of it to writing. 7. Whatever be a mans walk and conversation for matter, or otherwise for manner; yet he walks not as a Christian, nor so as he can have any real or solid comfort in his walk, except he sincerely endeavour to please the Lord, by doing what he doth as service to him, Eph. 6. 6, 7. for, Paul makes their endeavour to please God, a nenecessary p. 143ingredient in a Christian walk, while he saith, how ye ought to walk, and to please God. 8. There is not a rest, or stand, allowed of God to any in the way of grace, but when much is attained, we ought still (forgetting those things which are behind, Phil. 3. 13.) enlarge our desires, and bend our endeavour after more, and yet after more, seeing there is still more to be had, Phil. 3. 13. and the Lord alloweth our desires after grace to be insatiable and boundless, Joh. 16. 23, 24. though as to our other enjoyments, he would have them bounded by his allowance, Heb. 13. 5. for, Paul supposing they had already grace, and a great measure of it, doth nevertheless exhort them to abound more and more.

Ver. 2. For ye know what commandments we gave you by the Lord Jesus.

Here is a reason to inforce the exhortation. 1. The thing required by him now, was nothing else, but what he had enjoyned them formerly. 2. Those directions he gave them were not his own, but the Lord Christs, in whose name and authority, he as Christs Lyon-herauld had proclaimed them; for the Greek word signifieth such a commandment, as is published by one in the name and authority of another, and so much also is expressed, while he saith by the Lord Jesus, or in his name. Lastly, they did know, and were sufficiently convinced, both that he had given those commandments, and that they were not his, but Christs. Doct. 1. As Ministers ought not to forbear the frequent p. 142duplicate page p. 143duplicate page p. 144repetition of one and the same truths, until they obtain from people their due acceptance, though still with some delectable variety, in some circumstances of their delivery, lest otherwise they become loathed of the hearers: So the more that a duty is inculcate, we are the more obliged to take notice of it, and will have the more of guilt if we neglect and slight it: for, Paul presseth obedience to the former exhortation, from this, that he had frequently pressed it before as well as now: for ye know what commandments we gave you. 2. As the Lords Ministers ought to deliver nothing for a rule of faith or manners unto their hearers, but what they have a warrant for from Christ, for they are but Ministers of Christ, and publishers of his will to his people, and not Lords of their faith, 2 Cor. 1. 24. So the Lords people should receive nothing of their hand, but that for which they can produce such a warrant: for, the injunctions which Paul gave them, and they were to receive from him, were only such, the commandments which he gave them by the Lord Jesus. 3. The more we know our duty, and are convinced of a tye laid on by God himself to walk in it, the greater should be our care to make conscience of it; otherwise our knowledge will be our condemnation, Joh. 3. 19. and we see sin without all cloak or excuse, Joh. 15. 22. for the strength of this present argument lyeth in their knowledge: for ye know what commandments we gave you by the Lord Jesus.

p. 145Ver. 3. For this is the will of God, even your sanctification, that ye should abstain from fornication.

In this verse, he doth first declare, what that is wherein he did exhort them to abound, v. 1. to wit, sanctification, which being taken as it is our duty, is a serious and constant endeavour after a full and through conformity, of the whole man, both outward and inward, Jam. 4. 8. to what the Lord requireth in his word. And he addeth also a new argument, to enforce the exhortation so explained, to wit, It is Gods will, or the thing which he requireth, as well-pleasing unto him. Next being to press upon them some particular branches of sanctification, he begins with chastity: In pressing whereof, he first exhorts them to abstain from the contrary vice, to wit, fornication; which is to be taken here generally, as extended to all filthiness and uncleanness contrary to chastity, and thus it comprehends adultery, Matth. 5. 32. yea and incest, 1 Cor. 5. 1. Doct. 1. This may sufficiently commend a duty, and set us upon the practice of it, that it is willed and commanded of God, what ever otherwise be the reluctancy, and vain debatings of flesh and blood against it, Gal. 1. 16. It holdeth good in his commands alone, they are not to be disputed, but obeyed, and his will to be simply followed, without further enquiry in the grounds and reasons of it, except where those are held forth unto us by the Lord himself: for, he holds out the Lords will as a sufficient reason to p. 146press the present exhortation: for this is the will of God, saith he. 2. The duties of sanctification are no less willed, and enjoyned by God to believers, than the exercise of faith it self: faith in Christ doth not loose the tye of the command, and will of God binding us to duty: for, writing to believers, he saith, This is the will of God even your sanctification. 3. A Ministers wisdom should lead him, in pressing holiness, not to rest upon generals, but to condescend upon such particulars of sin and duty, (by disswading from the one, and inciting to the other) the omission or commission whereof is most common among the people of his charge: for so doth Paul, having pressed sanctification in the general, he descends unto some particular duties, and such doubtless, as the present condition of that people did give him the occasion to pitch upon beyond others: That ye abstain from fornication, saith he. 4. As sanctification includeth not only the practice of duty, but also the mortification of, and abstinence from sin: so there are no sins that an holy heart will scare more at, and strive to mortifie, than those to which his fleshly appetite would enslave him; such sins being not only insnaring when given way to (Eccles. 7. 26.) because most delightsome, but also most inconsistent with, at least most destructive of, the work of grace in the heart, 1 Pet. 2. 11. for, the Apostle doth press abstinence from fornication, as a main branch of sanctification: That ye abstain from fornication, saith he.

p. 147Ver. 4. That everyone of you should know how to possess his vessel in sanctification and honour.

In pressing chastity, he doth next prescribe a remedy against the forementioned sin, and thereby enjoyneth the exercise of the contrary vertue, to wit, That every one of them, without exception, should not only abstain from fornication, but also know, and acquaint themselves, how they might by an holy kind of skill and artifice, possess, or make use of their body, here called their vessel, or an instrument of any sort (as the word is generally taken) because the body is the instrument of the soul, by which it acts; a vessel or receptacle wherein for the time it is preserved. And the manner how they were to possess it, and make right use of it, is in two words, none whereof do exclude the lawful use of the marriage-bed, Heb. 13. 4. but it is, 1. In Sanctification, that is, not only in freedom from fleshly pollutions, but also in making all the members of the body subservient to the soul, in all those offices for which they are appointed, and chiefly in the practice of holy duties, Rom. 6. 19. 2. In honour, that is, not so much, or only by taking lawful and necessary care, to provide all things needful for the body (though that be not excluded, see upon Col. 2. 23.) but also and mainly, by preserving it in that measure of purity and freedom, from every kind of sinful defilement, which is suitable to that honour put on it by God, of being made a temple to the Holy Ghost, 1 Cor. 6. 15. he seemeth to allude to that more than ordinary cleanness p. 148and purity, wherein these Vessels were kept, which were dedicate to the service of God in the sanctuary, Exod. 40. 9, 10. Doct. 1. The Lord requireth not only inward sanctity, in the understanding, will and affections, but also outward in the body and all its members: And therefore it is not sufficient for us to know our duty, and have some inward good liking of it, the outward man in the mean time being left at liberty, and as it were without a rule, to do or not do as may make most for the mans safety from hazard, for his pleasure, credit or advantage: for, Paul seemeth to obviate the errour of some, who thought otherwise, while he requireth every man to possess his vessel or body in sanctification. 2. The Mor…l Law, and more particularly the Law enjoyning chastity, and keeping the soul and body free from fleshly lusts, doth oblige all and every one, without exception of any, to obedience; so that neither great, Deut. 17. 17. nor small, Deut. 23. 17. man nor woman, Jam. 4. 4. young nor old, 1 Cor. 7. may plead exemption: for, the command is given to every one, That every one should know, how to possess his vessel. 3. There is a kind of Divine art of chastity, and no small skill required, to keep a mans soul and body free from fleshly uncleanness: Some rules of which Heavenly art, are briefly these. The outward senses must be kept from enticeing objects, Job 31. 1. loose and wanton company eschewed, Prov. 5. 8. meat, drink, and sleep soberly used, Ezek. 16. 49. our ordinary p. 149callings diligently plyed, Ezek. 16. 49. the first motions and stirrings within of fleshly lust quickly suppressed, Exod. 20. 17. Prayer to God, for strength to ressit tentations, frequently used, Matth. 26. 41. and if none of those prevail, marriage, the means appointed of God for eschewing fornication, must be entred, 1 Cor. 7. 2. for, Paul implyeth that there is skill and knowledge required for this thing, while he saith, That every one of you should know how to possess. 4. As every man ought to possess his own body; or be master of it, and not be possessed by it, or enslaved to it, by spending his precious time in an excessive pampering of it, with meat, drink, sleep, Ezek. 16. 49. or gorgeous rayment, Isa. 3. 18, &c. So doth he possess it as he ought, when not only he doth not yield his members servants unto uncleanness, or to iniquity of any sort, Rom. 6. 19. but also doth subject it to God, and keep it subservient, as an instrument of the renewed soul, in giving obedience to the revealed will of God: for, this is it that Paul teacheth, while he biddeth every man possess, or make use of his body, as a vessel, or instrument of the soul, and in sanctification and honour.

p. 150Ver. 5. Not in the lust of concupiscence, even as the Gentiles which know not God.

He doth thirdly, in pressing chastity, shew how far that abstinence from fornication, mentioned v. 3. doth reach, even to a restraining not only the external act, but also the inward lust of concupiscence, or as the word signifieth the fevorish fit, or violent passion of burning desire, which boyleth within, through all the members of the body, 1 Cor. 7. 9. disturbing the judgement, as with a high fit of a Fevor, and provoking both body and mind to the outward act of filthiness. And fourthly, he gives a reason enforcing the disswasive, lest otherwise they should be like the prophane gentiles, who were for the most part given over of God to the base slavery of their filthy lusts: and that because they knew not God, to wit, savingly, and as he is revealed in his word; neither did they rightly improve that natural knowledge, which they had of him, and therefore God gave them up to uncleanness, Rom. 1. 21. with 24. Doct. 1. As concupiscence, and the first inordinate motions to lust, when not timeously curbed, do become passionate, inflaming the body, and restraining the judgement from solid thoughts of any other thing, but of what may tend to fulfil them: So such violent passions, and fevorish fits of fleshly concupiscence, do put both the body and mind out of frame, for discharging any duty of holiness in a way honourable to God: for, he sheweth that concupiscence groweth to lust, or p. 151to a violent passion, and a kind of phrensie, as the word implyeth, and that the prevalency of this passion and lust, as opposite to that possessing the body in sanctification and honour, mentioned v. 4. not in the lust of concupiscence, saith he. 2. As there is need of the former Divine art, mentioned v. 4. doct. 3. to allay and root out those Fevorish fits of burning lust: So except they be one way or other allayed, a man cannot possess his body, as master of it, but is in daily hazard to be trailed as a slave, to fulfil the utmost of those fleshly lusts, which are burning in it: for, while he requireth every one to know, how to possess his body not in the lust of concupiscence, he implyeth, that otherwise he is not a full possessor of it, and that there is skill and knowledge required unto a man, for keeping his body free of those boiling passions. 3. As there are several degrees of one and the same sin, the former whereof maketh way to the latter: So then do we set against a sin to purpose, when we not only lop the utmost branches, or set our selves to refrain from the outward act, but also to restrain the inward motions and desires of the heart after it: for, he will have them to set against the inward lust, or passion, of concupiscence, as the most ready mean of abstinence from the breaking out of concupiscence in the outward act of fornication spoken of v. 3. Doct. 4. The sight of sins prevalency in others, should not allure us to it, but much rather scare us from it, there being thereby occasion offered to get a more full and clear sight of the tyranny and loathsome filthiness of sin given way to, than can be attained by the hearing of the ear, p. 152and word-speaking: for, therefore doth he set before them the prevalency of this sin among the Pagan-Gentiles, to scare them from it: even as the Gentiles, saith he. 5. As that is only worthy to be called the knowledge of God, which is operative upon the heart and affections: So ignorance of God is a woful root, from whence many other sins do spring up; The Lord sometimes judicially giving the ignorant person over to those other sins, as a just punishment for his affected ignorance; Besides, that the knowledge of God which we ought to have, includeth the knowledge of our duty, wherein we honour him being so known, and therefore they who know not God cannot but sin, as not knowing whereat they stumble: for although the Pagan-Gentiles had some knowledge of God, yet because their knowledge was not operative and effectual, he affirms simply they knew him not, and makes their ignorance the cause of their uncleanness: even as the Gentiles which know not God. 6. Though the child of God is not bound to abstain from every thing which unrenewed men practise, for even they may do some things which are in themselves, and materially good, Rom. 2. 14. yet as they should eschew every sinful practice of others, so especially such practises, as are speaking evidences of their living in their unrenewed state: for, Paul d…sswades them from living in the lust of uncleanness, because this was the practice of the unrenewed Gentiles, and such a practice as did demonstrate they knew nothing of God savingly, and as they ought: even as the Gentiles, saith he, which know not God.

p. 153Ver. 6. That no man go beyond and defraud his brother in any matter: because that the Lord is the avenger of all such, as we also have forewarned you, and testified.

He doth here press a second branch of that sanctification, spoken of v. 1. The exhortation is first proponed, to this sense; That in no matter, or in no business of common commerce, they should wrong their brother, either by open violence (as the word rendred go beyond implyeth, it signifieth to go above, or trample upon one as despicable, and so expresseth to the life the nature and way of proud and insolent oppressours) nor yet by secret fraud and deceit (as the other word is expresly rendred, see also 2 Cor. 7. 2.) and the party whom they are discharged to oppress or deceive, is their brother, that is, one of the same Religion with them, Deut. 17. 15. whereby he meaneth not as if it were lawful to oppress others (see the contrary, Exod. 22. 21.) but because the most of their traffick and commerce being probably with Christians and among themselves, the consideration of their interest in the person injured by them would add no small weight to their sin, 1 Cor. 6. 6. Next he addeth a reason to enforce not only this disswasive, but the former v. 5. and it's taken from one dreadful effect of all such sins, they lay open the person guilty to Gods dreadful vengeance: and he confirmeth the truth hereof from this, that he had often told them so much before when he was with them, and not only simply told, but seriously testified, p. 154and earnestly obtested them to believe the truth of what he had deponed, as it were upon oath unto them, for so much doth the word imply. Doct. 1. The wise Lord hath judged it fitting so to dispense of things worldly unto mankind, not giving all things needful unto any one, as that men cannot live without mutual commerce, and exchange of commodities from one hand to another: for, he suppones the necessity of mutual commerce while he forbiddeth oppression and deceit in it: that no man go beyond his brother in any matter, or in any business of common commerce. 2. So covetous is man by nature of that which is his neighbours, and so little willing to reverence the Lord in the measure of things worldly dispensed unto him, Isa. 5. 8. that he is easily tempted to catch advantage of his Neighbour in the matter of commerce, and to make up his own worldly estate by impairing the estate of others: for Paul, while he forbiddeth this evil, supponeth that men are prone to fall in it: That no man go beyond or defraud his brother. 3. So enslaving an evil is covetousness, that where it reigneth it maketh the covetous wretch imploy the utmost, both of his power and skill to give it satisfaction: for Paul, while he forbids both going beyond, or oppressing by power, and defrauding by skill, implyeth that both power and skill is usually imployed for carrying on this sin: That no man go beyond or defraud. 4. So subtle a fisher and hunter after souls is Satan (Eph. 6. 11.) as that he hath several sorts of tentations according to the several tempers and abilities of people to insnare them with, in one and the p. 155same sin; So that when any are effrontedly shameless in wickedness, and love to be known and feared as such, and have power to bear them out to act their villanies, he then tempts them to oppress avowedly; and with strong hand: and for others who either have not power or good will to carry on their wickedness in open view, those he tempts to defraud or deceive, teaching them a way▪ how to sin, and not to be so easily discovered in their sin▪ for, Paul suppones there were tentations of both those kinds, while he forbids to yield to either: That no man go beyond or defraud his brother. 5. Whatever pretexts a man may find out to render one sin, and especially his own sin, more plausible and excusable than another; yet no pretext of that kind can licentiate a man to live in any sin▪ neither the open oppressour who pretends plain even down dealing, and kything himself to be wha… he is, nor yet the subtle deceiver who pretends law and fair bargain, are excuseable; but both of them are alike guilty before the Lord: for both are here condemned: That no man go beyond or defraud his brother. 6. As impunity from men doth harden the wicked much in sin: So the Lord doth alwayes supply the defects of mans justice; by taking vengeance here or hereafter, especially upon those sins whereof Judges among men do take less notice: for, such are the sins here forbidden, fleshly uncleanness, oppression by the great, and subtle cheating under pretext of Law by the politick and worldly wise, are not much punished by men, hence are they so common: and therefore saith Paul, The Lord is the …venger of all such. 7. So strong p. 156is the interest of sin in fallen man, and chiefly of such sins as bring worldly profit and pleasure with them, that there is need of word upon word, and reason upon reason, to scare him from them; and there must be not only love to the commander to constrain, but also the terrour of God to perswade: for, having given one argument v. 3. to disswade from those pleasant and profitable sins, from the signification of Gods will; he seeth it yet needful to add another here, from Gods vengeance and terrour, being to add more afterwards: Because that the Lord is the avenger of all such, saith he▪ 8. As where sin is, there Gods vengeance doth follow either upon the sinner himself, or a cautioner in his stead, 2 Cor. 5. 21. So the Lord doth allow a gracious soul, neither is it inconsistent with grace in the soul, to abstain from sin, as from other more prime, so from this inferiour motive, the fear of Gods vengeance to ensue and follow: for, he sheweth God doth avenge such sins, and disswades even believers from them, because he is the avenger of all such. 9. A Minister must not think, that his once denouncing the terrour of divine vengeance against the sinner for his sin will scare him from it: neither must he give over the matter as hopeless, when his former dreadful certifications have had little or no effect, but he must yet again renew his zeal, reiterate former threatnings and other arguments, as not knowing when the Lord shall be pleased to give the wished for success, 2 Tim. 2. 25. for Paul reiterates this dreadful certification, though he had often told it before, and as it appears, without any success as to some: As we also p. 157have … you, saith he. 10. So stupid are men for the most part, and so slow to believe the truth of divine threatnings, Deut. 29. 19. that if Ministers when they threaten be not the more serious and fervent, the most terrible threatning will but little affect the most part of hearers; Some one shift or other will be found out to put them by to break their dint, and to make them of no effect: for, therefore Paul, in denouncing this terrible threatning, did seriously testifie, and fervently obtest them to take warning from it: As we also have forewarned you and testified.

Ver. 7. For God hath not called us unto uncleanness but unto holiness.

In this Verse there is a second argument; for enforcing all the former exhortations, both general and particular, positive and negative: And it is taken from the end intended by God, when he did first effectually call them, that is, draw them out of nature to the state of grace, Col. 1. 13. which is expressed, first negatively, It was not that they might thence take liberty to defile themselves with sin of any kind; for the word, uncleanness, must be taken here in that general sense, as being opposed to sanctification, and containing under it all the sins formerly forbidden, not only fornication, which is uncleanness, strictly taken, but also oppression and fraud. Next positively, he had called them to sanctification, or that they might be sanctified, and live in the constant exercise of all the sanctifying graces of Gods Spirit. p. 158Doct. 1. As God is a dreadful avenger of all sin, So chiefly of such sins of professors of the Gospel as do reflect upon their Christian calling, either as hardly consistent with it, Deut. 32. 5. or as opening the mouths of prophane Atheists to reproach it, 2 Sam. 12. 14. for, he here gives this reason why God is the avenger of all such sins, God had called them to abstinence from them, and consequently their lying in them would reflect upon their calling: for God hath not called us unto uncleanness, saith he. 2. It is the duty of called Christians, in all their actions and employments, to examine all by the rule of their Christian calling, and to do or not do accordingly, being alwayes loth to do any thing which may in the least measure reflect upon it, though it should otherwise bring them never so much pleasure or advantage: for, he will have them to abstain from the flesh-pleasing sin of uncleanness, and the profitable sin of covetousness, fraud and oppression, upon this account, they were not according to the rule of their Christian calling: for God hath not called us unto uncleanness, saith he. 3. So averse are all men by nature from the duties of holiness, Rom. 8. 7. so impotent to go about them, as being dead in sins and trespasses, Eph. 2. 1. that the Lord must first draw us out of nature to the state of grace, and create in us a new heart and abilities to do good (Ezek. 36. 26.) when he effectually calleth us, before we mind holiness in earnest: for, he hath called us—unto holiness, saith he. 4. Though some do abuse grace unto wantonness, and pretend they may sin without fear, (when, p. 159as they suppone, they are effectually called) because the root of the matter is in them, and grace once received cannot be lost, Rom. 6. 15. yet, as such corrupt reasonings receive no encouragement, neither from the author of grace, the Holy God, nor from the end of bestowing grace, which is our sanctification and holiness: So if any externally called by the Ministry of the Gospel do live loosely or profanely, it should not in reason reflect upon this holy calling, but upon the persons themselves, who do not walk worthy of it and suitable unto it, (as is enjoyned, Eph. 4. 1.) and thereby evidence the external call of the Gospel hath never received inward entertainment in their heart: for, Paul supponing some might have such perverse reasonings as those, doth here refute them as having no ground from our Christian calling, seeing it is God who calleth, and calleth not to uncleanness, but unto holiness.

Ver. 8. He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit.

Followeth a third argument to press the same thing, and it's taken from the heinousness of their sin, if they should despise, reject, or set at nought (as the word signifieth) those wholesom Apostolical counsels and commands. They should hereby despise or reject, not man, to wit, only, or chiefly, but God, speaking in him and by him; which he proveth from this, that God had given his holy Spirit, by whose guidance and assistance he had p. 160given to them the forementioned commands, v. 2… ▪ See the like expression for asserting the divine authority of what he wrote, 1 Cor. 7. 40. Doct. 1. When Ministers have done their utmost…in holding forth the beauty of holiness, and pressing by the strongest of reasons the practice of it upon peoples Consciences, there will be alwayes some so far from yielding obedience, that the more they are pressed to duty, they will be the more averse from it; and in the end prove profane mockers and despisers of all which can be said to that purpose: for, Paul after all his exhortations and reasons, supponeth there would be some such despisers, while he sets himself against them: he therefore that despiseth. 2. Though such prophane despisers of exhortations to duty, and of threatnings denounced in case of neglect of duty, do please themselves with vain thoughts that the Minister, a despicable man, is only their party, whose pleasure they do not regard, whose displeasure they do not fear, Jer. 18. 18. yet herein they are hugely mistaken, the great God is their party, he it is whom they despise, and who will reckon with them as setters at nought of him: for, so saith Paul, he therefore that despiseth, despiseth not man, but God. 3. So much are faithful Ministers owned of God in the discharge of their trust, that what respect or disrespect is put upon them, or the message which they carry, it is reckoned by him as put upon himself; and that because they are Ambassadours in his stead, 2 Cor. 5. 20. he that despiseth, despiseth not man, but God, saith he. 4. The great reason for which a peoples carriage towards the message, and p. 161person of their faithful Ministers, reflecteth upon God himself is, that they in discharge of their trust do represent him, and all their regular actings are owned by him as his own: for, from what he spoke, v. 7. that the act of sent Ministers, in calling sinners by the Ministry of the Gospel, (2 Cor. 11. 2.) is owned by God himself as his deed, he inferreth here, that therefore he that despiseth, despiseth not man but God. 5. Though faithful Ministers are men, and therefore both may and must be affected with injuries and affronts, put upon them by profane Atheists, while they set at nought their person and reject their message, Jer. 20. 2. 18. yet the dishonour done thereby to God doth bear so much bulk in their minds, as if any disgrace put upon themselves, being compared with that, were not to be regarded, and not so much as once to be named; for though profane mockers despise the Ministers, yet so little is that comparatively valued by Paul, that he saith, he that despiseth, despiseth not man but God. 6. Though the contempt and disgrace cast even upon ordinary Ministers by slighting their message redoundeth to God, for the reasons given, doct. 3, 4. yet this did hold chiefly in the Apostles, and other penmen of holy Scripture, who were infallibly assisted in what they wrote, 2 Pet. 1. 21. and in ordinary Ministers, but in so far as they follow their steps, and deliver nothing to the Lords people for truth but what they have warrant for in the written Word of God: for the reason here given is peculiar to the Apostles and other extraordinary office-bearer…, who only had the holy Spirit p. 162to guide them infallibly: who hath also given unto us his holy Spirit, saith he.

Ver. 9. But as touching brotherly love, ye need not that I write unto you: for ye your selves are taught of God to love one another.10. And indeed ye do it towards all the brethren which are in all Macedonia: but we beseech you, brethren, that ye increase more and more.

He doth here press a third branch of sanctification, called brotherly love, which is that singular, and as it were native (and therefore called brotherly) love and affection, testified by action, which ought to be and in some measure is, (1 Joh. 5. 1.) in Gods Children mutually, and one to another, for the reality or appearance of Gods grace in them, Psal. 119. 63. And he presseth the exercise of this grace first, by commending them for their progress herein already, which was such that they had not so great need to have it pressed upon them as others; for that the words must be understood not simply and absolutely (as they sound) but comparatively (as other Scriptural expressions of the like kind, Joh. 9. 41. 1 Cor. 1. 17.) appears from his pressing this same duty on them, v.—10. which he would not have done if there had been no need at all for it. Secondly, By giving a reason why it was not needful for him to write much to this purpose, because they were taught of God to love one another, that is, their hearts were powerfully inclined to the actual exercise p. 163of this grace by the efficacious working of Gods Spirit, not without, but accompanying the outward Ministry of the word, Act. 16. 14. for so is Gods teaching explained in opposition to mans, Jer. 31. 33. This is contained, v. 9. Thirdly, by further commending them, while he proveth they were so taught of God, from the effect of his teaching, their real practice, and exercise of this grace towards all the Christians (here called brethren) in the Region of Macedonia, wherein Thessalonica was the chief City. And fourthly by exhorting them expresly, (notwithstanding their former progress) not only to persevere, but also to abound more and more in the exercise of that grace.

From v. 9. Learn 1. where sanctifying grace is wrought in the heart by God, there will not only be an abstaining from wrong, hurt and injury to our Neighbour, but there must and will be also, an inward propension, seconded with real endeavours to do him good, and help him forward both in his bodily, Lev. 35. 25. and spiritual estate, 1 Thes. 5. 11. for, the Apostle having pressed abstinence from doing wrong to our neighbour, v. 6. as one branch of that sanctification mentioned, v. 3. he doth here enjoyn the exercise of brotherly love, as another branch of the same grace: But as touching brotherly love, &c. 2. It is a singular piece of Ministerial prudence seasonably to commend what good they observe in the Lords people, and so to commend it as that thereby they be not rendred proud or secure, but strongly incited to make further progress in that good which they p. 164already have: and people ought to improve what countenance or commendation they receive from their faithful Pastors for the same end, otherwise it becomes their snare, Matth. 16. 17. compared with 22. for, Paul doth here commend the progress they had already made in the exercise of brotherly love, of purpose to incite them to further progress: As touching brotherly love, ye need not that I write unto you, saith he. 3. So apt are the best to be discouraged in good, Heb. 12. 12. and so much doth the known good opinion concerning some in the minds of others (especially of their faithful Pastors, 2 Cor. 8. 24.) prevail with them for their incitement to do better, Act. 26. 27, 28. that as Ministers ought not to flatter any in an evil, 1 Thes. 2. 5. so they should not rashly pass an hard sentence upon any, 2 Tim. 2.—24. or reject the meanest appearance of good in them as counterfeit and naught, Zech. 4. 10. but should cherish the day of small things in the people of their charge, not only in charity believing, 1 Cor. 13. 7. but also alleadging the best upon them, that hereby they may be incited, and in a…manner constrained to do better: for, so doth Paul here: As touching brotherly love ye need not that I write unto you. 4. The Lords Ministers must not expect that all within their charge shall be alike docile, tractable and easie to be wrought upon, by powerful exhortations to holy duties, or all alike backward, dull and unteachable: There are usually some of both kinds, So that though some must have word upon word, and line upon line, and all to little purpose, Isa. 28. 13. yet there are others p. 165with whom less than that will prevail: for, such were those Thessalonians, so tractable, that Paul needed not take so much pains upon them, as upon others, ye need not that I write unto you, saith he. 5. That any are thus more docile and easie to be wrought upon than others, doth not proceed from any natural difference of a better or worse disposition; for all are by nature alike averse, and indisposed unto any thing which is spiritually good, Rom. 8. 7. but from the Lords effectual blessing upon the means of instruction towards some more than others: for, Paul gives this as a reason of their proficiency beyond others: for ye your selves are taught of God, saith he. 6. Though the Spirit of God, the inward teacher of his people, doth not teach immediately by enthusiasmes, dreams or raptures, without, and much less, contrary to the word, Isa. 8. 20. but in and by the use of second means, and especially by a sent Ministry, Rom. 10. 15. whose labours he doth effectually bless to the elect, and so doth inwardly teach them, 1 Cor. 15. 10. yet where the Spirit of God doth thus effectually and inwardly teach, there is the less need of outward means, though there be alwayes some, even to the best, until their graces be made perfect in Heaven, Eph. 4. 13. only a little of outward means will do more good to such, than ten times more can do to others: In a word, those are easily taught whom God doth teach; and therefore though eminent abilities are much to be wished for in Ministers, Tit. 1. 9. yet we ought not to be so anxious about the weakness or eminency of gifts in them, as fervently desirous to have p. 166Gods teaching to come along with theirs: for, Paul shews that God by his teaching those Thessalonians had made them stand the less in need of being taught by him, while he saith, ye need not that I write unto you, for ye your selves are taught of God.

From v. 10. Learn 1. All those whom God doth teach do profit under his hand, he doth so teach as the wills of those who are taught by him are powerfully bowed, and actually inclined to practise and obey what he teacheth: and herein his teaching doth differ from mans, who can only inform the judgement, by clearing up things to the understanding, but cannot effectually determine the will to obey, 1 Cor. 3. 6. for, Paul sheweth that the effect of Gods teaching them was their real practice: And indeed ye do it, saith he. 2. As Christian brotherly-love excludeth none, but is extended unto all who have real grace, or promising evidences thereof: So the great and main motive which draweth out this brotherly love to the party loved, is the reality or appearance of a gracious work in him, and not other by respects only, or mainly, as of kindred, friendship, or favours bestowed by them, Matth. 5. 46. for, he sheweth that they exercised their love to others under the notion of, or because they were, brethren; and did extend it to all of that sort which were in all Macedonia. 3. Though the exercise of brotherly-love be a duty incumbent unto all equally, as to that which is inward of it, in the heart and affection, 1 Pet. 1. 22. yet as to what is external, and especially as to its fruit or beneficence, in supplying p. 167the outward straits of the people of God, there is more or less required from several persons, according to the capacity in which the Lord hath put them to discharge it: for, Thessalonica being the chief City in that whole Region, and so most able to exercise beneficence, did extend their brotherly love, even as to this act of it doubtless, to all the brethren in all Macedonia. 4. It is a duty in a special manner incumbent unto those who are any way eminent in riches, power, or credit, whether they be Cities, Societies, or particular persons, to imploy their eminency as a shelter, help and encouragement to piety and those who are pious, in those places especially where they are, and as far as their power may reach: for so did those of this eminent City, Thessalonica, extend their brotherly love in the fruits of in towards all the brethren, in all Macedonia. 5. Even the most praise-worthy graces of most eminent Saints have their own defects, and fall exceedingly short of that perfection which is required, and should be aimed at, 1 Cor. 13. 9. for, though he had commended them much for their brotherly love, yet he implyeth there was some lack in it, while he beseecheth them to increase more and more. But 6. and more particularly, This grace of brotherly love can never be at such an height in any, but it is capable of increase, either by intending it more, while it groweth more fervent, and consequently farther out of hazard of being quenched by those provocations which might otherwayes cool it, 2 Cor. 12. 15. or by extending it more, especially in its fruits of beneficence towards more and p. 168more objects, Eccles. 11. 1, 2. or by spi…tualizing it more, while there is a greater abstractedness in its exercise from self-ends and motives, Rom▪ 12. 9. for, Paul insinuates their brotherly love, so much commended, was capable, of increase, while he bids them increase more and more. 7. See a further note v. 1. doct. 8. grounded upon this injunction, increase more and more.

Ver. 11. And that ye study to be quiet, and to do your own business, and to work with your own hands (as we commanded you.)

He doth here press a fourth branch of sanctification, to wit, that they would study (or as the word signifieth, contend with such eagerness as ambitious men do for honour) to be of a quiet spirit, without creating trouble either to themselves or others, by their imporunate intruding upon other mens business, with neglect of their own concernments, and by seeking to live upon the labours of others. And that this is intended by the quietness here enjoyned, appeareth in part by the means prescribed for attaining to it; which are first, that every man do his own business, that is, meddle with those things▪ and those only, which come within the compass of his duty: So that he condemneth not a charitable minding of the affairs of others, when we are called to it, Phil. 2. 4. but only a restless intermedling with such things as concern us not. 2. That he work with his own hands, whereby he enjoyneth industry and painfulness in our callings; and what he speaketh of the hands, p. 169must be taken figuratively, for any member of the body or faculty of the mind which men make chief use of in any lawful calling; which last piece of the duty chiefly is enforced first, from his own Apostolick authority who had so enjoyned when he was with them. See 2 Thes. 3. 16. Doct. 1. There is not any one thing more inconsistent with the grace of brotherly love, and with the exercise of that grace, than a turbulent spirit who must have some medling hand in every thing, wherein he is concerned least, and doth sinfully neglect those other things, wherein by vertue of his station he is concerned most; for so much is implyed while the Apostle presseth the exercise of a quiet spirit, in opposition to that turbulent medling humour, immediately after brotherly love, as an help unto it: And that ye study to be quiet, saith he. 2. As a mans greatest honour doth stand in the exercise of Christian vertues, and more especially in a Christian, peaceable and sober deportment, flowing from a meek and quiet spirit, which is a choice piece of that ornament wherewith Christians should be adorned, 1 Pet. 3. 4. So this calm and peaceable frame of a quiet spirit will be found not easily, nor without the ut-most of our serious endeavours attainable, if we consider not only how great an enemy Satan i… to this, as to all other graces, Ephes. 4. 26, 27. but also how corruptly all men are by nature principled to think this truly Christian honour but their shame, and a living and dying in obscurity and disgrace, Judg. 9. 1, 2. and that those are only honourable, who by winding themselves into p. 170all businesses are admired, or feared, or depended upon by all, 1 Sam. 15. 1, 2, 3, 4, 5. for, as it was said in the exposition, the word rendred study, signifieth to contend with such eagerness as ambitious men do for honour, which implyeth both that this quiet frame of spirit should be looked upon as our honour, and not attainable if not eagerly sought after: And that ye study to be quiet, saith he. 3. This Christian frame of a meek and quiet spirit, with a calm and peaceable deportment flowing from it, is a far other thing than a love to live in sluggish ease, and to eschew even the necessary trouble which God doth sometimes call us to encounter in the way of duty; for such a base desire of sluggish ease is here opposed to it, while he prescribeth, as an help for attaining this quiet frame of spirit, that we do our own business, and work with our own hands. 4. As those polypragmatick spirits and busie-bodies, who do importunately ingyre themselves upon the affairs of others, and can suffer nothing, neither of publick or private concernment, to pass them, except they intermeddle with it, either as umpires or parties, or as some one way or other concerned in it, As those I say do create much trouble and strife both to themselves and others: So a choice preservative of peace and quietness in publick societies, and in mens own spirits, is that every man being content with the station wherein he is set (1 Cor. 7. 20, 21.) do busie himself with those things only to which he is called by God, as knowing that the best things done with best intention, if without a calling to them, are displeasing to the Lord, 2 Sam. 6. 7. for, Paul p. 171doth teach both those, while he enjoyneth, as a help for attaining this quiet and peaceable frame of spirit, that every man meddle with those things, and those only which come within the compass of his duty: And to do your own business, saith he. 5. As most busie medlers with the affairs of others are usually greatest neglectets of their own: So lazie idleness and sloath in those things of a mans own concernment, do usually drive him to straits, and from that to employ his wits how he may one way or other prey upon other mens estates for his own subsistence, and thereby disturb both his own peace and the peace of others; for, while he enjoyneth diligence and industry in a mans own calling, as an help to attain this quiet and peaceable frame of spirit, he implyeth that contrary sloth doth usually drive men to busie medling, and to disturb both themselves and others: And to work with your own hands▪ saith he. 6. As the Lord alloweth none to live idle, but will have all to employ the wit and strength which he hath given them in some one lawful calling or other, wherein they may promote the good either of Church, Family or Common-wealth, Eph. 4. 28. So painfulness and industry in our own callings is a singular help to stop our ears from being taken with the alluring sound of many inchanting tentations, and of those in particular which would allure us to meddle with the affairs of others to their prejudice, and to employ our wit in raising stirs and divisions among Societies for our own advantage; we should find so much of work, what p. 172from one thing what from another, at home, as should make us loath to go abroad, except when we are called and pressed to it: for, as an help to attain a quiet and peaceable fame of spirit, he enjoyneth every one to work with their own hands. 7. It is the duty of Ministers to press upon people not only the practice of Religious duties, but also diligence and painfulness in the duties of every mans particular calling; And so to press the former, as under a pretext of zeal and diligence in those, he do not make way for, or connive at negligence in the latter: for Paul doth so, not only here, but also shews he had done it formerly: Work with your own hands, (as we commanded you) saith he. 8. The word Preached doth not presently evanish when spoken by Ministers, but stands as a constant rule for all time coming, though never so long after, binding the consciences of those who heard it to walk by it, as they would not be judged for their disobedience to it; And therefore the word when Preached should be carefully laid up in the hearts of hearers for that end: for, Paul sheweth that the word which he had preached to them when he was with them, was binding to them yet: As I commanded you, saith he.

p. 173Ver. 12. That ye may walk honestly toward them that are without, and that ye may have lack of nothing.

Here are other two arguments for pressing industry and painfulness in their calling; first, hereby they should walk honestly, and in a seemly decency, in the eyes of those who were without, or of unconverted Pagans (so called, 1 Cor. 5. 12. as being without the pale of Christs visible Church) and otherwise both they themselves and Christian Religion should be reproached by those Heathens. 2. Hereby, and by Gods blessing upon their diligence (Prov. 10. 22.) they should attain to such a tolerable competency in things worldly as to have lack of nothing, to wit, which the Lord did see fit and convenient for them to have, Psal. 84. 11. Doct. 1. Such is our love to sloath and ease, Prov. 6. 9, 10. and so prone are people to abuse the doctrine of Christian liberty, as a pretence for shaking off the yoke of all necessary and painful duty, Gal. 5. 13. that the most of people, especially those who can by their wits find out a sinful shift, covered over with some handsome pretext, to subsist otherwayes, can hardly be kept from giving themselves over to idleness, or stirred up to look upon diligence in particular callings as a matter of conscience: for, therefore is it that Paul seeth it necessary to use so many arguments, to enforce upon witty medlers in other mens affairs, diligence in their own: That ye may walk honestly. 2. As diligence p. 174and industry in the duties of a mans particular calling, is a piece of seemly decency and honesty: so there is nothing more unseemly and base than a lazie sluggard who being neither profitable to himself nor others, doth live as if he were only born to eat, drink and sleep, and do nothing else: and though such idle sluggards be neither whoremongers nor thieves, yet they may and should be justly branded with dishonesty, and esteemed to lead no honest life: for, so much doth Paul teach, while he calleth painful industry a walking honestly: That ye may walk honestly, saith he. 3. It is the duty of Christians, as in the first place to approve themselves to God, Matth. 8. 4. and next unto good men, Psal. 52. 9. So also in the third place to those who are without, even naughty wicked and profane men, in so far at least as that we do not scare them from Christ, and give them occasion to speak evil of Religion, 1 Tim. 5. 14. for, so doth Paul enjoyn: That ye may walk honestly toward them that are without. 4. there is not any thing that makes both Religion, and those who prosess the same, more unseemly and unsavoury to profane men, than when those who pretend much to Religion do under any pretence, whatsoever, live lazie sluggards in their particular callings, exposing themselves and theirs to be a burden to others, and to live upon the sweat of other mens faces; They are so much convinced from natures light of the unseemliness of this sin, that as they burthen Religion with all the blemishes of those who profess it, So they cannot think that such p. 175a Religion …ath God for its Author, which giveth people liberty to live in the practice of such an evil: for, while Paul affirmeth that their painful diligence in a particular calling would be a walking honestly toward them that are without, he insinuates that they would reproach them and Religion both with dishonesty, if they lived idly. 5. It is no small mercy for a man to have competency of things worldly, so as he neither know the power and strength of those tentations which arise from pinching scarcity and want, Prov. 31. 9. nor yet be necessitated to depend for a livelyhood upon the coldryff, and ofttimes merciless, charity of others, James 2. 15, 16. for, Paul teacheth them so much, while he perswades them to painful diligence, by a promise of desirable competency: and that ye may have lack of nothing, saith he. 6. See a further note from the strength of this Argument to inforce industry and painfulness in our lawful callings, upon Eph. 4. 28. doct. 6. That ye may have lack of nothing.

Ver. 13. But I would not have you to be ignorant brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.

In the second part of the Chapter, The Apostle, while he p…esseth a fifth branch of sanctification, to wit, moderation of sorrow for their friends who died in Christ, many whereof were doubtless martyrs for the truth in those dayes of persecution, p. 176chap. 2. 14. and while he gives them many sweet grounds of consolation against immoderate grief, he falleth out in a digression concerning the state of believers after death, and Christs second coming. And in this verse he first proposeth his scope in all, which is, first, to remove all ignorance, uncertainty, or want of full perswasion of the truth of those things which he is afterward to deliver, and especially of the state of believers after death. Next, that hereby they might learn to moderate their sorrow and grief for their deceased friends, and not to mourn excessively or desperately as ot…ers, to wit, the Pagan Gentiles, did who had no hope of life, or of a resurrection following. And while he calleth the dead (after the usual manner of Scripture, Act. 7. 60. 1 Cor. 15. 20. Joh. 11. 11.) by the name of those who sleep, he sets down the first head of doctrine concerning the state of believers after death, which also serveth for an argument to moderate the excessive sorrow of living friends for them, even this, that their death is but a sleep, not a sleeping of the soul, which goeth immediately after death to glory, Luk. 23. 43. but of their bodies which rest in the grave free from trouble and care, as a man doth in his bed, and it shall be raised up from the grave in the morning of the Resurrection, Psal. 17. 15. by the voice of Christ, with as little difficulty as one will awake his sleeping friend, Joh. 5. 25. and shall arise refreshed, re…reated and in full vigour, 1 Cor. 15. 42, 43. to go about their endless work of praises to God and the Lamb, through the long lasting day of never ending p. 177eternity, (see v. 17.) as a man after sleep ariseth refreshed for his work. Doct. 1. As the children of God are often pressed down with more than ordinary sorrow and grief arising from cross dispensations: So sometimes there is not so much cause of sorrow in the dispensation it self, as in their own ignorance, which mis-represents the Lords way of dealing, and makes it look with a more terrible aspect than really it doth: for, those Thessalonians were excessively grieved for the death of their friends, arising mainly from their ignorance of their happy estate after death, as Paul doth here imply: for I would not have you to be ignorant concerning them which are asleep. 2. As there is oft-times even in Gods children some dangerous ignorance of most necessary truths, if not as to the substance yet as to the circumstances of them, or at least a great inadvertence to, and want of serious perpending of these truths in time of greatest need, which is all one with ignorance of them as to any present good to be reaped by them, Matth. 16. 9. So it is a considerable part of a Ministers duty, not only to labour upon the affections of people for making them choose and embrace that which is good, though he ought to do that mainly, 2 Tim. 4. 2. but also to inform their judgement by clearing their dangerous mistakes, that they may be able to discern truth from errour, and that, as for other reasons, so, because of the great influence which a darkened judgement hath in misguiding the affections: for, it's like they were not totally ignorant of the resurrection, yet of some comfortable circumstances of it, or at p. 178least did not seriously perpend them, which occasioned their excessive grief, and therefore Paul doth set himself to inform them: I would not have you ignorant, that ye sorrow not. 3. It is not granted to the most near of Christian friends to enjoy the comfortable society of one another alwayes, but however they may eschew all those other sad accidents, which either do locally separate chief friends before their death, Psal. 88. 18. or make their society one way or other useless, Job 13. 4, 5. yet death will inevitably make a separation at last; and therefore Christians in wisdom ought to improve to the best advantage their mutual society while they enjoy it: for, Paul supponeth that death had removed some eminent Christians at Thessalonica, which was cause of immoderate sorrow to such as were left behind, while he saith, concerning them that are asleep, t…at ye sorrow not. 4. Though believers in Jesus Christ be freed from the curse of the Law, Gal. 3. 13. and consequently from death it self, as it is a piece of that curse, Gen. 2. 17. yet death doth seize even upon them, and die they must, the Lord having so appointed, Heb. 9. 27. that through the strait and terrible passage of death they may have an entry unto life, Rev. 14. 13. So that death hath changed its nature and use as to them, and of a prison to detain them as Malefactors, it is made a passage for them to walk safely through to the possession of their Kingdom as victorious Conquerours; In which respect, among others, Christ by his death hath removed the sting of death unto all his followers, 1 Cor. 15. 55, &c. p. 179for, Paul sheweth that even believers among them did dye: concerning them that are asleep, saith he. 5. There is a moderate sorrow and grief which the Lord alloweth for the death of Christian friends, though not because of any hurt or damage of theirs, who are thereby freed from all sin and misery, and rendred eternally happy, Rev. 14. 13. yet for the loss which either we or the Church of God sustain in their removal, 2 King. 2. 12. and because the death of such is often a forerunner of sad dayes to come, Isa. 57. 1. for, Paul by forbidding only immoderate grief doth tacitely allow that which is moderate: That ye sorrow not, saith he, even as others who have no hope. But 6. there is an immoderate and excessive sorrow, either for time or measure, which as even the Godly through infirmity are apt to entertain, so the Lord doth disallow, and from which he willeth Christians to refrain, as savouring much either of want of charity to our deceased friends, contrary to Isa. 57. 2. or of Atheistical doubtings concerning the immortality of the soul, and a blessed Resurrection of the body, contrary to 1 Cor. 15. or at least of too great diffidence of Gods care and providence to supply what loss we our selves or the Church of God do sustain by their removal, contrary to Matth. 9. last: for, Paul dischargeth this immoderate sorrow, and upon those grounds, while he saith, sorrow not even as others, who have no hope. 7. The serious consideration of death, and how its nature and use is changed to believers, might be of it self sufficient to stop the current of immoderate p. 180and excessive grief for their removal; for his expressing their death by a sleep doth serve for an argument to allay their immoderate grief, the force whereof is expressed in the exposition: concerning them that are asleep, that ye sorrow not. 8. As Heathens, who live and die without the knowledge of Christ, are, as to salvation, in a case wholly hopeless and desperate: So that our bodies, being turned to ashes in the grave, and after that worms have consumed our flesh (Job 19. 26.) shall again be raised the same for substance, and united to our souls, is a truth which natures light, not being inlightened by the written word, could never comprehend, Act. 17. 32. for, the Gentiles are said here to have been without hope, to wit, both of salvation, and chiefly of the Resurrection, as he afterwards explains, Now if they could have known a Resurrection, they might h…ve had hope of it: even as others, saith he, who have no hope.

Ver. 14. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.

Here is a second head of the forementioned doctrine, and a second ground of consolation, to wit, that in Gods due time there shall be a Resurrection unto a glorious life after death; I say, unto a glorious life, for the whole strain of the text doth shew that he speaks only of the Resurrection of the Godly, and not of the wicked unto condemnation, mentioned Joh. 5. 29. Because that would have p. 181served nothing to his present scope, which is not to terrifie, but to comfort them against the death of their beloved friends. See v. 18. and he proves that there shall be such a glorious Resurrection, first, by laying down an undoubted truth, which he supponeth all did believe and take for granted, to wit, that Jesus Christ the head had dyed, and after death arose again. 2. By inferring from this ground, that therefore the power of God shall raise and bring from the grave to life and immortality, 1 Cor. 15. those which sleep in Jesus, that is, who are dead in Christ, and shall continue in the faith whereby they are ingrafted in Christ, Eph. 3. 17. to the last gasp. And he shall bring them with Christ, that is, through vertue of their union with him as members with their head: where he shortly hints at the force of the inference from Christs Resurrection to ours, to wit, because we are so nearly united to him; to which add, that Christs death and resurrection are an infallible forerunner and necessary cause of our resurrection, seeing by his death he destroyed death, 2 Tim. 1. 10. and arose that he might quicken us from death, 1 Cor. 15. 20, 21. Doct. 1. As there shall be a blessed resurrection of believers unto life after death: So the faith of this truth is a singular cordial for comfort against the terrour of death, in so far, as though death get us once at under, yet we shall not be detained by it; and dearest friends who at death do part with grief, shall then meet with joy: for, the Apostles scope is to comfort them against death from the faith of the resurrection: for if we believe, &c. 2. Concerning Christs death and resurrection, p. 182see upon Gal. 1. 1. doct. 7. Jesus dyed and rose again. 3. Though thus saith the Lord, and divine revelation, be a ground sufficient in it self whereupon to build our faith, Psal. 60. 6. yet such is our unwillingness to believe, especially when the thing spoken hath no ground in reason, Gen. 18. 12. and so great is Gods condescendence to help and supply our weakness, Joh. 20. 27. that he alloweth us to make use of any other lawful mean whereby we may strengthen our faith, and as it were reason our selves up to a belief of that which the Lord saith: for, so the Apostle doth teach us, to take help from Christs death and resurrection to strengthen us in the faith of our own resurrection: for if we believe, saith he, that Jesus dyed and rose again, even so, &c. 4. Among other things helpful to bring us to the solid and fixed belief of revealed truths this is one, to single out some truths which are more easily believed than others, as having, besides the authority of God interposing for the truth of them, some further confirmation from humane testimony, or their powerful effects upon our own hearts or the hearts of others, that so being once fixed and setled in the faith of those, we may be thereby in some measure helped to give credit unto all such other truths as have dependence upon them: for Paul, to bring them to the faith of their own resurrection, would have them improving the faith they had of Christs death and resurrection, which was confirmed by so many witnesses, Luke 1. 1, 2. and accompanied with wonderful effects upon the hearts of many: If we believe that Jesus dyed and rose again, even so, &c. p. 1835. As those, and those only, shall attain to the blessed resurrection of the just unto life, who continue in the faith, whereby they are ingrafted in Christ, to their last breath, Heb. 3. 14. So the union betwixt Christ and believers, once made by faith is so sure and firm, that death it self cannot dissolve it; yea not only their souls, but also their bodies being separate from their souls, and in a manner from it self when dissolved in the grave to ashes, do yet remain united to Christ: For, those whom God shall raise to a glorious life are designed to be such as sleep in Jesus, and living, dying, and dead are still in him, yea and their bodies which only do properly sleep are also in him: Even so also them which sleep in Jesus will God bring with him. 6. The great prop for our faith to rest upon, as to the truth of the resurrection, is the power of God, whereby he is able to do what he will, Psal. 135. 6. and to make us of new out of our own ashes, as once at the first he made all things of nothing, Heb. 11. 3. for, he leads them to Gods power for grounding of their confidence, while he saith, Them—will God bring with him. 7. Through vertue of that union betwixt believers and Christ, it cometh to pass that whatever hath befallen Christ, as he is the head of believers, shall in Gods due time be verified in believers themselves, that due proportion and distance being always kept which is betwixt head and members: for, he inferreth that we shall be raised because he arose, because of our union with him: them—will God bring with him.

p. 184Ver. 15. For, this we say unto you by the word of the Lord, that we which are alive, and remain unto the coming of the Lord, shall not prevent them which are a…leep.

Followeth a third head of the forementioned doctrine, expressing the order wherein the dead shall arise, which serveth also for a third ground of consolation against immoderate sorrow. And first, in this verse, that he may conciliate authority to the following doctrine, which transcends the reach of humane reason to know and understand without special revelation, he doth, after the manner of the Prophets, Zech. 4.—6. premit a preface, asserting that what he was to say was by, or in the word of the Lord, that is, in his name and by vertue of express commission from him. 2. He sets down the order wherein the dead were to rise, first negatively, to this purpose, They which shall be then alive and remain on earth until Christs second coming, as a small remnant of all that numerous company of believers who had formerly lived, but ere then will be removed by death, that small remnant, I say, shall not prevent or have the start of those who are asleep or dead, to wit, neither as to their meeting with Christ in the air, nor their actual possession of glory, spoken of v. 17. and Paul puts himself among those who shall be then alive, while he speaketh in the first person, we, not as if he had been to continue until then, but because he divides all believers at Christs coming in two ranks, the living and the dead, he doth as it were for an p. 185example of the purpose in hand, place himself among the living as he then was when he wrote: or that he may thereby teach believers in all times to make ready for that day, as if it were to come in their own time, because the peremptory time when it shall come is uncertain, Matth. 24. 42. Doct. 1. So violent is the current of impetuous affections when once given way to, Psal. 77. 3. so hardly are we convinced of the evil that is in the excess of any thing in it self lawful, and in particular in the excess of immoderate grief, Joh. 4. 4, 9. that a word in the by will not allay it: there must be word upon word, and reason upon reason, to demonstrate not only the sinfulness of it, but also that there is no reason for it: for, Paul having given two reasons already to allay their immoderate sorrow, he doth here, give a third taken from the order wherein the dead shall rise: for this we say unto you, &c. 2. As Ministers should bring forth nothing for truth, but that to which they may premit, Thus saith the Lord: So whatever truths they deliver, though never so far above the reach of natures light, if once it be made known that the mouth of the Lord hath spoken them, we ought without further enquiry to stop our ears unto all that carnal or corrupt reason can suggest against the truth of them: for, being to deliver some mysterious truths above the reach of natural understanding, he premitteth this, that they had divine authority for them, and therefore should have credit: for this we say unto you by the word of the Lord, saith he. 3. The Lord Christ shall never want a Church of believers upon earth, which in despight p. 186of Satans malice to the contrary shall still have a being, either more conspicuously, Isa. 2. 2. or more hidly, Rev. 12. 6. in some one place or other, until Christs second coming: for, Paul sheweth there will be some believers alive, and remaining until the coming of the Lord. 4. The Lord Christ who is now absent in his humane nature and bodily presence in Heaven from us, Act. …. 21. shall again return and at the last day be present with us, and this not only in his power and vertue, as he is present with believers always, Matth. 28. 20. but as God and man in both his natures: His very humane nature shall be brought down from Heaven with him, and every eye shall see him, Rev. 1. 7. for, the word rendred coming, doth signifie a presence in his being and essence, and not his power only: unto the coming of the Lord. 5. The great advantage which our godly friends who dye in the Lord shall receive themselves by death▪ should allay our excessive sorrow for their removal notwithstanding any loss which doth thereby redound unto us; otherwise our grief is but selfish, and carryeth in it but a small regard to their happiness: for, Paul in this and the following verse, doth labour to allay their immoderate grief, because their deceased friends received no prejudice, but great advantage by their death: we which are alive shall not prevent them which are asleep.

p. 187Ver. 16. For the Lord himself shall descend from Heaven with a shout, with the voice of the Arch-Angel, and with the Trumpet of God: and the dead in Christ shall rise first.

This verse doth, first, hold forth the glorious and terrible manner, wherein Christ himself in his bodily presence (see v. 15. doct. 4.) shall descend from Heaven to Judge the world: He shall come with great Majesty, as Kings do enter their Royal Cities, with such solemnitie, as great Judges do set themselves upon the Bench, or with such terrour as Generals of Armies do joyn Battle with the Enemy: for the several things attributed to his coming in this verse have in them allusions to all those. But more particularly he shall come with a shout, The most probable meaning is, that he himself shall give the word of Command both to dead and quick to compear at his Bar; which command of his shall be proclaimed by an Arch-Angel, that is, some one or other chief Angel, whose proclamation shall be confirmed by sound of Trumpet, or with some formidable martial-like voice as of a Trumpet; called the last Trumpet, 1 Cor. 15. 52. because none shall sound after it; and the Trumpet of God here, because it shall ratifie the command come forth from God, and shall sound so loud as it will be heard far and near, even by those who are in the graves, Joh. 5. 28. and depths of the Seas, p. 188Rev. 20. 13. for, the excellency of a thing useth to be set forth by this epithete, as the trees of God, Psal. 104. 16. Next, the order wherein the dead in Christ, that is, in the faith of Christ, shall rise, is set down positively, they shall rise first, that is, before those who are alive shall partake of that glorious change mentioned, 1 Cor. 15. 51. which shall be to them in place of the Resurrection. Doct. 1. The will of God is the supream cause of every thing which falleth out, wherein, being once known, we ought to acquiesce without farther enquiry: for, Paul giving a reason, as it appears by the causal particle for, why the living shall not prevent them which sleep, he rests on Gods will, voice and command, enjoyning the dead to rise first: for the Lord himself, saith he, shall descend, &c. 2. The Lord Christ in his bodily presence is now contained in Heaven, and not upon earth; for if he were already upon earth, as the ubiquitaries, and maintainers of Christs bodily presence in the Sacrament of the Lords Supper do affirm, he could not be said properly to descend to it when he cometh to judgement, but so saith the Apostle here: The Lord himself shall descend from Heaven. 3. Christs second coming at the last day to judge the quick and dead, (2 Tim. 4. 1.) shall be attended with so great state and Royal Majesty, for the terrour of reprobates, 2 Thes. 1. 7, 8. and comfort and glory of the Elect, 2 Thes. 1. 10. that all the terrour, majesty and dreadful reverence, which hath been p. 189ever seen upon earth are but poor empty shadows of it, and come far short of the thing it self: He shall come accompanied with a thousand times ten thousand of his glorious Angels, Jude 14. by his mighty power shaking Heaven and earth, Matth. 24. 29. and by the power of his Trumpet raising the dead out of their graves, Matth. 24. 31. and presenting them all at his seat of Judgement, Rev. 20. 12. for, though it be safest to decline all such high-flown, scholastick speculations, and peremptory determinations, about the nature of this shout, voice and trumpet here spoken of, as are usually tossed among the School-men, yet this much may be safely affirmed, that those expressions do shadow forth the dreadfulness, terrour, and majesty of Christs second coming, by allusions to the most dreadful and majestick spectacles that ever were, are, or shall be seen upon earth: He shall descend with a shout, with the voice of the Arch-Angel, and with the Trumpet of God. 4. As there is probable ground from Scripture to affirm, that there are some orders and degrees of dignity among the blessed Angels, some being superiour, and some being inferiour: So all of them, even the chiefest not excepted, are not thought too good, neither by the Lord Christ, nor yet themselves, to be employed one way or other for the honour of Christ, God-man, Mediator, in helping forward the salvation of believers: for, he mentioneth here an Arch-Angel, or chief Angel, distinct from Christ, and sheweth that he, with p. 190many thousands of others, (Jude 14. Matth. 24. 31.) shall be employed at the last day, about the work of gathering the elect out of their graves, to meet with the Lord Christ: He shall descend—with the voice of the Arch-Angel, saith he. 5. It is the Lords ordinary way of dealing with his Children, to recompence their disadvantages wherein they seem to be cast behind others, with some one or other advantage or priviledge, wherein they outstrip those, who in other things did seem to have the advantage of them; that so there may be an equality in his way, even where it seemeth most unequal, 2 Cor. 8. 14. for it might seem some prerogative unto those who will be found alive at Christs coming, that they shall not taste of death, 1 Cor. 15. 51. above the lot of others who must dye and their bodies be turned in ashes ere then. But behold those others shall be recompensed in this their seeming disadvantage, by being first glorified in their bodies before the then living shall be changed, though it be most probable there shall be no considerable difference of time, 1 Cor. 15. 52. The dead in Christ shall rise first, saith he.

p. 191Ver. 17. Then we which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.

Here are a fourth and fifth head of the above mentioned doctrine, concerning what shall befall the Godly after death, being now raised: which serve also for two further grounds of consolation. The first of those is that then, to wit, after the… dead in Christ shall rise, the godly then alive and remaining upon earth, being first changed and their bodies in a moment of time made conformable unto Christs glorious body, 1 Cor. 15. 51, 52. Phil. 3. 21. they shall then together with those who have arisen be caught up, and that in the twinkling of an eye (as the word implyeth, and other Scriptures express, 1 Cor. 15. 52.) and caught up in the clouds, which shall serve as Chariots in which the Saints shall be carryed up into the air, as is said of Elias, 2 King 2. 11. and of Christ, Act. 1. 9. and the end of their being caught up there is to meet the Lord, upon his way descending from Heaven to judge the world, and to serve unto him, as his glorious train, Jude 14. and for his assessors in the act of passing judgement, 1 Cor. 6. 2. The second of those heads is the great glory which all believers of both sorts shall enjoy with Christ after that, They shall be with him so, to wit, in that glorious manner both in soul and body, and this for ever, without any change unto all eternity. Doct. 1. Whatever may be the circumstantial priviledges of some p. 192believers beyond others, at and after Christs second coming; yet none of them shall come short in any thing which is required to the essence and being of compleat and soul-satisfying happiness: for having said, The dead in Christ shall arise first, v. 16. he sheweth here, that both quick and dead together shall meet the Lord, and be for ever with him. 2. Though death doth make a sad separation among the Godly, depriving some of the many sweet and rare advantages which they enjoyed by the society of others; yet herein lyeth a choice cordial for comfort against all excessive sorrow arising thence, that ere it be long there shall be a joyful and comfortable meeting, not only one of them with another, but all of them with Christ at his second coming: for, the Apostles scope is to comfort them against immoderate sorrow, from that consideration: Then we which are alive shall be caught up together with them, to meet the Lord, saith he. 3. There shall be a glorious change wrought at Christs second coming in the bodies of the elect from what they now are, though not in their substance and proportion of members, Job 19. 26, 27. yet in their qualities; and particularly, as in other things, (see Phil. 3. 20. doct. 11.) so in this, whereas our bodies are now earthy, lumpish and heavy, tending downwards, they shall then be in a kind spiritual, 1 Cor. 15. 44. active and nimble, so that they shall be easily and without all hurt caught up on a sudden, or made to mount up as birds, to meet the Lord Christ in the aire, as is here affirmed. 4. However the Godly, while here upon earth, do frequently, p. 193through errour of judgement, Act. 15. 37, 38. love to self-interest, Phil. 2. 2. with 4. and prevalency of some one corruption or other, 1 Cor. 3. 3. run contrary courses, rent asunder, and strive to counter-work one another: yet when they meet with Christ at his second coming, all such alienation and distance shall be removed: They shall then be perfectly one, as the father and Christ are one, Joh. 17. 21, 22. Their different judgements, exasperated passions, their contrary designs, shall no more be to divide them, or keep them asunder: for then, saith Paul, We shall all be caught up together to meet the Lord. 5. Though it will be doubtless no small comfort unto the Godly, at Christs second coming, to have a comfortable meeting of their old acquaintance, with whom they prayed and wept and suffered, and of all the eminent antient believers that ever were, Matth. 8. 11. and to have perfect union in judgement, in heart, in affection, in one and the same song of praise with all those, Revel. 14. 1, 2, 3. yet the height of their happiness shall not consist in this, but in their blessed meeting with, and enjoying the presence of the Lord Christ, whose glorious face and fellowship will beautifie all that famous general assembly of the first born, and make them lovely, 1 Joh. 3. 2. and without whom even the fellowship of glorified Saints, or Heaven it self could not be satisfactory: for, he makes their happiness to consist not so much in this that they are caught up together, as that they are caugh up to meet the Lord, and so shall ever be with him. 6. As there is an unspeakable fulness of satisfaction p. 194in the enjoyment of Christs presence: so that enjoyment of it which the Saints shall have in Heaven is a far other thing, than any thing of that kind we can attain to here; Our presence with him and nearness to him now, is but only in our spirits, and with his Godhead, 2 Cor. 5. 6, 7. It is but mediate and through the glass of Ordinances, 1 Cor. 13. 12. It's but frequently used, Psal. 30. 7. and no ways full, 1 Cor. 13. 12. but then shall it be both in soul and body, Job 19. 26, 27. both with his divine and humane nature, 1 Cor. 13. 12. it shall be immediate, 1 Cor. 13. 12. constant, Matth. 25. 46. and so full that they who enjoy the meanest degree will find no lack, Psal. 17. 15. for, while he saith, they shall be ever with the Lord so, he implyeth we will be with him in another manner than we are now. 7. Though even the best while here on earth are so inconstant, fickle and changeable, that the long continuance of any one thing proveth wearisome, yea and hardly can they bear much of the Lords presence for any space of time together, and not abuse it to pride, security or carnal lightness, Psal. 30. 6, 7. yet so great a change shall be wrought in glorified Saints, that the long continuance of Christs blessed presence without any interruption shall neither breed satiety and loathing, nor yet be abused by them; but the longer they do enjoy it the more they shall be ravished with it and delighted in it, without all fainting or remitting of their happiness unto all eternity: for he saith, we shall be ever with the Lord.

p. 195Ver. 18. Wherefore comfort one another with these words.

He doth here apply the forementioned doctrine, by expressing one main use which he would have them to improve it for, which is, that not only each of them should thence draw matter of comfort unto themselves, but also administrate comfort by these words, that is, the preceding doctrine, unto others, especially to such as were under affliction and grief for the death of near and Godly friends. Doct. 1. As there is no religious truth so meerly doctrinal, but it may be improved for some good practical use: So then do Ministers preach, and people learn aright, those doctrinal truths about the nature of God his attributes, about Christ his person, natures and offices, about the resurrection, Christs second coming and life eternal, when their great and furthest design, is not to inform the judgement only in the knowledge of those truths, but also to rectifie the affections by pressing some practical use, and the performance of some one duty or other upon them: for Paul doth handle some of these truths, which are as doctrinal and fall as little under our practice as any other, by pressing upon them thence a practical duty, even to draw comfort from these truths for allaying excessive sorrow: wherefore comfort one another, saith he, with these words. 2. As we are not to look upon the afflictions of others as of no concernment to us, seeing we are yet in the body, Heb. 13. 3. and may suffer what others now feel, but as upon a call from p. 196God to several duties and to more work than we formerly had: So this is one special piece of work to which we are hereby called, even to prove comfortable unto those whom the Lord hath wounded, that being one end why the Lord doth Minister comfort unto our selves, 2 Cor. 1. 4. for, Paul shews that the afflictions of others did call them to this duty, and therefore he enjoyns them, comfort one another. 3. As this duty of ministring comfort unto those whom the Lord hath wounded is incumbent not only unto publick Ministers, but also unto private Christians in a private way: So it ought to be mutual; and therefore as a man would have matter of comfort and not affliction added unto his grief from others, he should labour to be comfortable unto others himself, for, he enjoyneth this duty to be gone about by all, and mutually: Wherefore comfort one another, saith he. 4. The best and choicest of comforts, for supporting the spirits of men under afflictions of any sort, are those which are laid up in Scripture, and pertinently drawn from thence with a prudent application of them to the case in hand; there being no afflicted case to which a comfortable, full and (through Gods blessing) an effectual cure is not to be found in Scripture, 2 Tim. 3. 15, 16, 17. and all other comforts not drawn from thence, being either vain and naught, Isa. 55. 2. or a salve much narrower than the sore, Prov. 18. 14. for, he bids comfort one another with these words, to wit, those Scriptural comforts which he had presently written.