A brief exposition of the first and second epistles of Paul to the Thessalonians by the reverend and learned Mr. James Fergusson ...

CHAP. V.

THe Apostle, in the first part of this Chapter, doth persist in the for∣mer digression, about Christs se∣cond coming, shewing the time appointed for it could not be known, v. 1. which he confirm∣eth first, from their own knowledge of its unex∣pectedness, v. 2. and secondly, from the terrible and unexpected judgement, which shall then come upon secure reprobates, v. 3. against the terrours whereof he doth confirm the Godly, v. 4, 5.

In the second part of the Chapter he presseth the exercise of several vertues: As, 1. Of Watch∣fulness and sobriety, v. 6. because the contrary vices are works of darkness and ignorance, v. 7. from which they were mercifully delivered, v. 8. —Secondly, of faith, love, and hope, v.—8. to the last whereof especially, he doth encourage them from the certainty of salvation hoped for, because of Gods decree, v. 9. and the Mediators purchase, v. 10. Thirdly, he exhorteth all to the duties of mutual edification, v. 11. and fourthly, the people to acknowledge and respect their Mini∣sters, v. 12, 13— and all to live peaceably, v. 13. and sixthly, to administer with patience a suitable remedy to three several sorts of spiritual diseases, v. 14. seventhly, to abstain from private revenge, v. 15. eighthly, to entertain a cheerful frame of sprit under all dispensations, v. 16. ninthly, to

be much in the duty of prayer, v. 17. and tenth∣ly, of thanksgiving, as being well pleasing to God, v. 18. eleventhly, not to quench, but to cherish the gifts and motions of Gods spirit, v. 19. and twelf••hly, in order hereto not to despise, but highly esteem the publick Preaching of Gods Word, v. 20. and thirteenthly, to try what do∣ctrines they hear, and after tryal, to hold what is sound, v. 21. and lastly, to eschew whatsoever hath any rational appearance of sin, v. 22.

In the last part of the Chapter he concludes the Epistle: first, by a prayer, for their growth and perseverance in sanctification, v. 23. secondly, by a promise, assuring them that God would answer his prayer, v. 24. Thirdly, by recom∣mending unto them, 1. To pray for him, v. 25. 2. To salute all their Church-members in his name, v. 26. 3. To communicate this Epistle un∣to them all, v. 27. And fourthly, he concludeth with his ordinary farewel-wish, v. 28.

Ver. 1. BVt of the times and the seasons, bre∣thren, ye have no need that I write unto you.

The Apostle, foreseeing that some curious heads might haply, from what he had presently written of the Resurrection and Christs coming to Judge∣ment, take occasion to enquire when should those things be? he doth divert them from all such en∣quiries, by shewing that as to the times, that is, the year, month, or day of Christs coming, or as to the determinate seasons of those times, whether

he should come in Summer or Winter, by day or by night, at morning, evening or midnight (see Mark 13. 32, 35.) it was not needful for him to write unto them any thing to that purpose, where more is understood than expressed, to wit, that it was impossible to know either the time or season of his coming (as the reason used v. 2. doth prove) and therefore it was but vain curiosity for any to enquire concerning it. Hence Learn 1. The writ∣ten word of God is so contrived, that as nothing necessary to be known for our incitement to duty and direction in the way to salvation is therein omitted, 2 Tim. 3. 15. So our vain curiosity to know other things, the knowledge whereof is not so necessary, but would rather prove unprofitable and hurtful, is not in the least measure thereby sa∣tisfied; for it is written, chap. 4. 16. That Christ shall come, and the manner and effects of his coming, the knowledge of all which is necessary, but as to the peremptory time when he should come, the Apostle declineth to write of it, and that because the knowledge of it was not needful: But, saith he, of the times and seasons ye have no need that I write. 2. It hath pleased the Lord, in his deep wisdom and mercy, to conceal and keep secret the definite time of Christs second coming to Judgement, that hereby the Lords people may be taught to watch, and to keep their hearts al∣wayes ready and prepared for it, Matth. 24. 42. for, the expression, ye have no need that I write of the times, implyeth they could not be known or written of. 3. So presumptuously bold is the wit of man, when not sanctified and better imployed,

as to dare to pry into the most profound of Gods secrets; and more particularly, to search out and determine the peremptory time, longer or shorter, of Christs second coming, the knowledge whereof God only wise hath reserved to himself alone, Matth. 24. 36. for, Paul supponeth there would be such curious enquiries, both in that and in the following ages, and therefore laboureth to divert the Godly from them, while he saith, of the times and seasons ye have no need that I write. 4. The servants of Christ are wisely to divert the Lords people from all such curious enquiries, as being a result of Satans policy, thereby to withdraw them from the knowledge and study of necessary and revealed truths, 1 Tim. 6. 4. and more especially, they ought to divert from those enquiries which are about the peremptory time of Christs second coming, seeing the knowledge thereof not only is impossible, but also would prove unprofitable and hurtful, as tending to make the world in all ages preceding that wherein he should come more secure and careless: for, so doth Paul here sup∣press all such curious enquiries, while he saith, But of the times and seasons ye need not that I write unto you.

Ver. 2. For your selves know perfectly that the day of the Lord so cometh as a thief in the night.

He gives a reason to prove the impossibility of knowing when Christ shall come (whereof, v. 1.) Because they themselves know perfectly and exactly,

as having it plainly revealed by Christ himself while here on earth, Matth. 24. 42. that the day of the Lord, that is, the day of Christs second coming, so called, because he shall then come as Lord, to judge the quick and the dead, 2 Tim. 4. 1. they knew, I say, that this day cometh, in the pre∣sent time, that is, hasteneth to come, Rev. 22. 20. and shall come as a thief in the night, that is, suddainly and unexpectedly, whether by night or by day, as the thief who gives not warning before he come to steal. See the same similitude used to shew that Christ shall come unawares and unex∣pectedly, Matth. 24. 43, 44. Rev. 3. 3. 2 Pet. 3. 10. whence he leaves unto them to gather that it is not possible to know the time and season of his coming. Doct. 1. However in points of truth not clearly revealed, and those which are not of such absolute necessity to salvation, the Lords peo∣ple may live in suspence without determining them∣selves peremptorily either to the one hand or the other, Act. 1. 7. yet it is their duty, and will be in some measure aimed at by them, to have the exact knowledge of necessary truths, and of such as are most clearly revealed: for this truth, about the unexpectedness of Christs second coming, was ne∣cessary and clearly revealed, and therefore they knew it perfectly or exactly. 2. So ready are we to forget, even those truths which we perfectly know, under a violent fit of some tentation, and when we need to remember them most, Heb. 12. 5. that the Lords Ministers must not think it wholly unnecessary, but sometimes profitable, to inculate of new upon the Lords people, and put them in re∣membrance

of those truths, which they already know: for, though they knew perfectly, that the day of the Lord cometh as a thief in the night, yet he doth here tell them of it, and inculcates it, v. 3. Doct. 3. It is but a groundless dream, and anti∣scriptural opinion, maintained by some of the anci∣ents, and now by the Papists, that the Antichrist mentioned in Scripture shall be an individual person, who shall have his rise in the world precisely three years and an half before Christs second coming; for if so, then at that time the very month and day of Christs coming to Judgement should be exactly known, the contrary whereof is here affirmed, to wit, that the day of the Lord cometh unexpectedly and as a thief in the night. 4. So great should be our desire to profit in knowledge and sanctified practice, and our skill and dexterity to improve all occurrences for that end should be such, as to bring meat out of the eater, and from the worst of sinful examples to learn somewhat tending, either by way of resemblance or otherwayes, to clear or confirm spiritual truths to the understanding, and to enforce the practice of some spiritual duty upon the will and affections, Luke 18. 1, &c. for the Apostle takes occasion to clear this necessary truth, and to inforce the duty of watchfulness following upon it, v. 6. from the sinful practice of a thief, who cometh unexpectedly in the night to his prey.

Ver. 3. For when they shall say, peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.

He doth here, first, both clear what was meant by the former similitude, to wit, the unexpected∣ness of Christs second coming; and also prove that it shall be unexpected, from the terrible effects thereof, to wit, sudden and unexpected destruction, and that both of soul and body (as the word is usually taken, see 2 Thes. 1. 9. 1 Tim. 6. 9.) which destruction shall come, or, as the word sig∣nifieth, at unawares surprize the wicked (for of those only he meaneth, as v. 4. doth clear) who at that time shall be arrived at such an height of carnal security as to say, that is, not only secretly promise unto themselves in their heart, Psal. 14. 1. but also openly declare, if not by their mouth, yet by their deeds (for men do speak also by these, Tit. 1. 16.) that they have no fear of approaching judgement, and do look for nothing but continued peace and safety, that is, full immunity (as his using two words to one sense doth imply) from any trouble of that sort in their sinful course. Next, he gives some properties of this destruction, first, in a similitude of the pains and travel of a woman with child, which, besides the unexpected∣ness and suddenty of it, as to the hour and mo∣ment of time wherein it shall come, whereof al∣ready, holds forth the horrible pain and torment of it, the pains of a woman in child-birth being

most sharp, exquisite, and for the time almost not supportable. Secondly, in plain and proper terms, he shews it shall be inevitable, They shall not escape. In the Original the negation is doubled, which ac∣cording to the property of that language denyeth most strongly, as if he had said, there shall be no imaginary possiblity to get it shifted, so that their destruction shall be 1. sudden, 2. painful, and 3. inevitable. Doct. 1. As sin continued in beget∣eth carnal security, and draweth the sinner at length to misbelieve and despise whatever the word of the Lord doth threaten against him for it, Deut. 29. 19. So an height of security, and atheistical contempt of divine threatnings, is an infallible mark of a wicked, godless and unrenewed heart: for, so much doth he teach while he speaks not of the wicked expresly, but only describes them from their height of security, which long conti∣nuance in sin should at length drive them to, as from an infallible evidence of a wicked man: for when they shall say peace and safety. 2. There is not any one more speaking evidence of approach∣ing judgement of one kind or other, than carnal security in sin, and wickedness arrived to such an height, as to make men wholly fearless of Gods judgement and atheistical mockers at all threatnings which forewarn them of it: for, saith he, when they shall say peace and safety, then sudden de∣struction cometh. 3. What ever grounds of con∣fidence, or undoubted perswasion flowing from those grounds, a wicked man may have to escape a threatned judgement; yet all shall serve t•• little purpose, when God beginneth in earnest to reckon

with him; his strongest fancy, with all its grounds, will prove but a weak bulwark to bear off the over∣flowing waves of Divine wrath, when the haile shall sweep away the refuge of lies, and the wa∣ters shall overflow the hiding place, Isa. 28. 17. for, the word rendred safety implyes they should have a certain perswasion of safety as if they were above all doubt, and this doubtless upon some grounds satisfactory to themselves, and yet for all that, even then sudden destruction shall come upon them, and at unawares surprize them: 4. As a lingring death hath in it much of mercy even to wicked men, who have thereby time and leisure given them to repent, and to plead with God for mercy, Rev. 2. 21.—So of all deaths or wayes of calling sinners to an account, those which are sudden and make quick dispatch are to a wicked liver most dangerous, as hardly leaving any place either for Gods patience or mans repentance, but making an end of the person stricken before he can solidly think upon his end: for, he placeth a great part of the terrour of the destruction threatned, in that it should be sudden and unexpected: Then sudden destruction cometh upon them. 5. Though none can know the peremptory day, month or year of Christs second coming (see v. 1. doct. 2.) yet there are certain signs from which, when they shall fall out, a man may certainly know that the day of the Lord is near approaching, such as these, a general height of carnal security, Matth. 24. 38, 39. the conversion of the Jews, Rom. 11. 15. and total destruction of the Antichrist, 2 Thes.

2. 8. for, besides other things, so much may be implyed in this similitude, whereby Christs second coming and the destruction of the wicked which doth accompany it are compared to travail upon a woman with child, who though she know not the very day and hour when her pains shall take her, yet she hath certain signs whereby to know that her time approacheth. 6. The pain and horrour which the day of the Lord shall bring on Godless reprobates is such, that no tongue can utter, nor can it be expressed in proper terms so as we might conceive it, yea and such, as the greatest of all earthly torments are but weak shadows and slen∣der representations of it, and too little to express it: for, therefore doth the spirit of God, alwayes while speaking of this destruction, make use of borrowed similitudes from the most terrible of earthly and bodily torments, as of those occasioned by fire, Mark 9—45. by fire of brimstone, Rev. 21. 8. by an eating worm never dying, Mark 9. 46. and here the pains and torment of a wo∣man in travail; all which doubtless come far short of expressing to the full that pain and tor∣ment which is incomparable, incomprehensible, and cannot be expressed, but by such shadows and representations. 7. Even damned souls and the most profane and lawless of Godless reprobates are not only overruled by and under the dominion of a divine providence, but shall also know so much by sad experience when in the great day, nill they will they, they shall appear before their dreadful Judge and receive their sad and woful sentence from

his blessed mouth, and be presently made without all delay or shifting to undergoe it: for, saith Paul, they shall not escape.

Ver. 4. But ye, brethren, are not in darkness, that that day should overtake you as a thief.

Lest the Godly should be terrified, and shaken with the apprehension and fear of that suddain de∣struction presently mentioned, he doth here cast in a seasonable word of comfort for all such, against the terrour of it, as appeareth from his entrance made to the present purpose, with an adversative particle But. And first, he propoundeth the ground of the following comfort, namely, that they, to wit, as many of them to whom he writeth as were sincere believers in Jesus Christ (for so must this indefinite compellation, and that note of uni∣versality also, v. 5. be understood according to the use of Scripture elsewhere, 1 Cor. 15. 22.) none such I say, were in darkness, that is, they were not living in their gross and natural ignorance of God, nor yet in carnal security or Godless profani∣ty; for the word darkness doth point at both those here, as elsewhere in Scripture, Rom. 2. 19. 1 Joh. 1—6—Next, he expresseth the comfort it self flowing from this ground, to this purpose, that however the precise day and time of Christs second coming could not be known by them, no more than by the wicked, Matth. 24. 36. yet it should not overtake them, or (as the word implyeth) violent∣ly apprehend them to their hurt and prejudice, as a thief and robber doth apprehend the person and

goods of those whom he spoiles and destroyeth. Now the force of the inference, whereby he draw∣eth the present consolation from the forementioned ground, doth lye in the similitude; take it thus, that as a thief can only do hurt to those who are sleeping securely in the dark night, and not to others: So this terrible day could do no hurt to them, because it should not find them lying secure in the dark night of ignorance or impiety. Doct. 1. The truly Godly, and they to whom the terrible threatnings of eternal judgement do least belong, are of such a tender frame and temper of heart (Isa. 66. 2.) that usually they are most affected, sadded and discouraged by them, when Godless livers, to whom they properly appertain, are so little moved with them that they rather mock them, 2 Pet. 3. 4. for, Paul did foresee so much, while presently after he had denounced sudden destructi∣on to come upon secure reprobates, he seeth a ne∣cessity to guard the Godly against the terrour of it: But ye, brethren, are not in darkness, saith he, 2. It concerneth therefore the wise and faithful servant of Christ so to denounce the terrible threat∣nings of everlasting wrath against the wicked, as that he presently caution them for the comfort of the Godly; lest otherwise they, for whom they are not intended, be dejected, shaken and discou∣raged by them: for, so doth Paul here guard the former threatning with a But ye, brethren. 3. A prudent Minister should labour so to guard against the terrour and dejection of the Godly by denoun∣ced threatnings, as the contrary comfort be not pro∣posed absolutely unto any, but suspended upon

such conditions as are required in the promise, that so the party who would have comfort may not be deceived, but put himself to a fair tryal by those marks, if he be one of those to whom the intended comfort doth belong; for, Paul being to comfort the Godly against that terrible destruction threat∣ned, v. 3. he mentions the condition upon which they might escape it, to wit, if they were not in darkness, which he affirmeth of them all, or of a great many of them, at least in the judgement of charity, and thereby leaveth it unto themselves to search if they were so in reality: But ye, brethren, are not in darkness, that that day should overtake you. 4. As the truly Godly and real believers in Jesus Christ are freed, at least, from the gross darkness of their natural ignorance and Godless profanity: and as to be lying under either of those doth argue a man to be yet in his unrenewed state: So the best security which a man can promise to himself against the terrour of sudden and unexpect∣ed stroaks, doth lye in his saving knowledge of God in Christ, and in the testimony of a good con∣science arising from the shining light of an honest and holy life: for, Paul affirms it universally of all real believers, they are not in darkness, either of gross ignorance or Godless profanity, and maketh that their ground of comfort to secure them, that the day of the Lord should not overtake them as a thief.

Ver. 5. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.

He insists upon the former ground of comfort, first by proving the truth of it, that they were not in darkness, because they were children of light, that is (according to an usual Hebraism, Matth. 11. 19.) they were not only indued with saving knowledge and holiness (both which in Scripture go under the name of light, Joh. 3. 19. Matth. 5. 16.) but also were regenerate and born of God, 1 Joh. 2. 29. (who is that light inaccessible, 1 Tim. 6. 16.) by the Preaching of the Word, Jam. 1. 18. which also hath the name of light, Psal. 119. 105. And they are called children of the light and of the day, to shew that the light of knowledge and holiness, wherewith they were indued, was not a dark glimmering light, as of a candle or twilight, but most clear, as the light of the full and perfect day; and this as it seems, in opposition to that lesser measure of light which was enjoyed under the old Testament; See upon Gal. 4. 3. doct. 2. and v. 5. doct. 3. Secondly, by illustration of the proof, while he removeth from them the contrary, not only gross ignorance and profanity under the name of night, but also a comparative measure of those, under the name of darkness. Doct. 1. As souls affrighted with the terrour of God, are often most averse from receiving the comforts allowed to them of God: So the Lords Ministers may not grow weary of taking pains to clear their doubts, and

work them up to the embracing of them: for, Paul supponing the Godly might possibly not have closed with the propounded comfort at the first hearing, doth here insist upon it: ye are all the children of light. 2. As the doubts of dis∣couraged and afflicted Christians are not so much about the re••lity of the comfort it self held forth by the word, for a suitable cure to their discon∣solate case, as about their own interest in that com∣fort and right to lay hold upon it: So a Minister in dealing with such would not so much, or only insist in propounding and urging a suitable com∣fort, as in clearing up unto them and pressing up∣on them to make sure work of their interest in it, and right to lay hold upon it: for, Paul sup∣poning that their doubt would lye about their not being in darkness, which he held forth as the ground and evidence of their interest in the com∣fort, doth insist mainly in the clearing of that, while he saith, ye are all the children of light, &c. 3. The Kingdoms of light and darkness, of saving knowledge and dark ignorance, of grace and profanity, of Christ and Belial, of God and the Devil, are so much inconsistent that they cannot co-incide in one and the same person; neither can any man be a subject of both Kingdoms at one and the same time: for, the Apostle maketh the denyal of the one to follow upon the affirmation of the other: we are all the children of light, saith he, we are not of the night or of darkness. 4. The Minister of Christ ought so to deliver suitable truths unto the Lords people for their incitement to duty, for their comfort against discouragements,

for their reproof or conviction, as that he takes his own allowed share and portion of those truths unto himself, as if he were an ordinary hearer; otherwise he cannot both save himself and them who hear him, according to the promise, 1 Tim. 4. 16. for, Paul doth change the person, in the close of the verse, and takes a share of what he distributes to others unto himself, both here and in the following verses: we are not of the night and of darkness, saith he.

Ver. 6. Therefore let us not sleep as do others; but let us watch, and be sober.

The Apostle, having now put a close to his di∣gression, about the state of believers after death and Christs second coming, which he entred upon, chap. 4. v. 15. doth again return to press upon them some other branches of that sanctification required by God, and spoken of chap. 4. v. 3— And first, from what he hath presently said of the unexpectedness of Christs second coming, he ex∣horteth to the exercise of two vertues, tending much to keep them in a readiness for that day, to wit, watchfulness and sobriety. And he presseth them, first, by forbidding them the contrary vices, under the name of sleeping as others, to wit, as ungodly men, children of darkness: where by sleeping is not meant sleep proper∣ly taken, and of the body, binding the outward senses, so that for the time they cease to do their office, for this sleep being moderately taken is al∣lowed by God, and given by him as a blessing,

Psal. 127. 2. and some who, it's like, will be found sleeping thus at the last day shall be saved, Luke 17. 34. although excess even of bodily sleep be a sin, Prov. 24. 33. and may be here in the se∣cond place look'd at, either as a cause, concomitant, or effect of that spiritual sleep here forbidden, which is no other than that deep sleep of carnal security, whereby all the spiritual senses of a man, who is taken with it, are bound up, Matth. 13. 15. so that he regards not his duty, Matth. 25. 3, 5. is wholly fearless of threatned judgements, Deut. 29. 19. and besorteth himself with such content∣ments and pleasures as he can find in this pre••ent life, Luke 12. 16, 17, 18. In which sense this word is used, Mark 13. 36. Eph. 5. 14. And he presseth them next, by enjoyning the exercise of the vertues themselves: and first, that they should watch, whereby he doth not so much mean watch∣fulness of the body, though that be also sometimes very necessary, and therefore required by Christ, Matth. 26. 4. as spiritual watchfuln••ss, and of the mind, whereby the man endued with it hath all his inward and spiritual senses free and exercised, Matth. 13. 16. so that he do••h not only know and discern the voice of God in his word and dispensations calling him to every duty, Hab. 2. 1. but also is intent upon it, Psal. 119. 32. careful to take up, 2 Cor. 11. 2, 3. and guard against such tentations as would divert him from it, Matth. 16. 23. or ensnare him in the contrary sin, Mat. 26. 41. and is alwayes making ready how to meet comfortably with God in any future dispensation of mercy or terrour, Job 3. 25, 26. Secondly,

that they should be sober, whereby he enjoyneth not only sobriety and temperance (strictly taken) in the moderate and sober use of meat and drink, Eccles. 10. 17. but more largely also, as it mode∣rates, and boundeth our affections in the pursuit and use of all things earthly, 1 Cor. 7. 29, 30, 31. for not only excess of wine, but the cares of this world, and the prevalency of any other lust, have an inebriating vertue, disturbing the reason and oppressing the senses, see Luk. 21. 34. Doct. 1. Ministers should so press the faith of priviledges, and use-making of allowed comforts upon the Lords people, and people should so improve their pri∣viledges; and comforts, as that neither of them be abused for a sleeping pillow to foster negligence, but both of them improved as incitements to du∣ty: and comforts should be so mind••d as duty be not neglected; otherwis•• the most comfortable promises will prove but dry breasts, seeing the Lords ordinary way is to enliven comforts unto his people, when they are most diligent in the way of their duty, Dan. 9. ••0, 21. For, Paul having asserted their priviledge of being freed from dark∣ness, and inferred thence their comfort that the ter∣rour of that day should not overtake them, v. 4, 5. he draweth an argument from both, to incite them to their duty, Therefore, saith he, let us not sleep. 2. The undoubted certainty of divine promises, made to believers for their preservation from judgement and wrath, do no wayes of themselves tend to cherish neglect of duty, but rather to ex∣cite them to greater diligence▪ as that which is a mean appointed of God for furthering the promise

to an accomplishment, Ezek. 36. 37. For, Paul having given to believers among them a most un∣doubted promise that the terrour of that day should not apprehend them to their hurt, v.—5. he in∣ferreth thence, therefore let not us sleep. 3. A pos∣sibility to meet with a sudden stroke and unexpected tryal, hath in it a call and voice unto the Lords people to shake off security and laziness, and be upon their guard lest they be suddenly taken and surprized by it: for, from what he spoke also, v. 23. of that sudden unexpected coming of the day of the Lord, he inferreth here, Therefore let not us sleep. 4. Then do we make a good use of bad examples, when we so look on them, as not to imitate them, but to scare us from the like, while we hate, ab∣hor and detest them: for he propones the ex∣ample of other secure sinners as a reason to dis∣swade them from the like, Let not us sleep as do others. 5. The wise Lord doth sometimes exercise his people by propounding to them a possible hazard of meeting with an unexpected tryal with which he doth not intend ever to assay them; and this in mercy to them, that the apprehension of an uncertain hazard, may put them upon the exercise of some piece of necessary duty, which otherwise would possibly have been neglected: for Christs unexpected coming, mentioned v. 2, 3. was not to fall out in their time, and yet it is held out unto them as a thing possible, the good whereof is here expressed, even, that thereby they might be excited to the exercise of sobriety and watchfulness. Therefore—let us watch and be sober. 6. As a man who would make conscience to exercise any

grace and vertue, must set himself to abandon the contrary vice; So the work of through and full mortification of any sin is then carryed on to pur∣pose, when we do not rest upon a bare surceasing from it, but set about the practice of the contrary duty; for, in pressing the exercise of those vertues he forbids the contrary vices, and while he forbid∣deth security he exhorts them to exercise the con∣trary vertues: let us not sleep, but let us watch and be sober. 7. The exercise of these two graces, watchfulness and sobriety, do best together, and hardly can be separate the one from the other; in so far, as an unsober heart overcharged with surfetting, drunkenness and the cares of this life cannot discharge the duties of watchfulness men∣tioned in the exposition, and an unwatchful heart that is not intent upon duty, and guarding against tentations contrary to it, cannot choose but be ensnared by the subtle and alluring tentations of worldly pleasures and advantage, Mal. 2. 15, 16. and to exceed the bounds of moderation in the pursuit and use of things earthly, Luk. 21. 34. and consequently prove unsober: for, therefore doth the spirit of God, not only here but else∣where, enjoyn the exercise of those two vertues. Let us watch and be sober.

Ver. 7. For they that sleep, sleep in the night; and they that be drunken are drunken in the night. 8. But let us who are of the day, be sober,—

Here is a reason to enforce the former exhorta∣tion, to wit, because sleep and drunkenness are the works of darkness, for going about whereof men do usually (if they be not all the more sluggish and enslaved to their lusts, Jer. 6. 15.) choose the night season. The truth of which reason doth hold whether we take the words to mean of sleep, drunkenness, and night, properly so called, or if we take them improperly as they were formerly exponed, v. 4. 5, 6. for hardly will any other than they who are in the night of their natural darkness and unrenewed state give themselves to the deep sleep of carnal security and to spiritual drunkenness or an over-burthening and besotting themselves with the cares and pleasures of this present life, 1 Thes. 4. 5. This is v. 7. Whence he inferrs that seeing they were of the day, that is, de∣livered from the dark night of their natural igno∣rance, born of God, and endued with the most clear light of saving knowledge and holiness, as was affirmed v. 5. that therefore in very common honesty they behoved to shun those works of darkness, and live in the exercise of Christian so∣briety, and consequently of watchfulness also, the one of which graces cannot be separate in exercise from the other; see v. 6. doct. 7. This is v. 8.— Doct. 1. Things lawful and allowed should be gone

about in their convenient season which God and nature hath allotted for them▪ and the wrong timeing of a thing in it self allowed, may make it be imputed unto us for sin: for, taking the words in their proper sense, he shews that the time in which men do usually take their sleep, as most con∣venient for it, is the night and not the day: for, they that sleep, sleep in the night. 2. As the Lord hath left some common principles of conscience, modesty, and common honesty, imprinted by na∣ture upon the hearts of men, to serve for a restraint unto them from arriving at the utmost height of sin and wickedness at the first, and while through custome of sinning they be either weakened or ex∣tinguished; So when men do openly avow their sin and profanity, and transgress all bounds of mo∣desty, and common honesty, it speaks them ar∣rived at a greater height of sin and wickedness than was usual to be found among the grossest of Pa∣gans: for they were not so shameless as to avow their drunkenness, but being restrained somewhat by modesty and respect to common honesty were only drunken in the night. 3. As an unrenewed man is a very prey to the most shameless of ten∣tations, which Satan is pleased to assault him with, or to enslave him by; So the sin of gross ignorance of God, and the way to Heaven, is that which exposeth the unrenewed man most to be preyed upon without resistance by any other sin: for, ta∣king the words improperly, he makes the man un∣renewed who is in the night, to be enslaved to carnal security, intemperance, and a kind of spi∣ritual besottedness with things of a present life,

and doth not obscurely hint at his dark ignorance, for which mainly his unrenewed state is compared to the night, as the great cause of all his slavery: they that sleep, sleep in the night; they that are drunken, are drunken in the night. 4. A gra∣cious state must, and will be attended with graci∣ous actions and an holy conversation suitable unto that state; and therefore a man ought not so much to look to what others do, as to what the state of grace, unto which he pretends, doth call upon him∣self to do: for, he enforces the exercise of sobriety upon them, from this, that they were of the day, in a gracious state of saving knowledge, without re∣garding what others who were not in that state did. But let us, saith he, who are of the day be sober. 5. Though there be such a necessary con∣nexion betwixt a gracious state, and an holy con∣versation, yet such is our natural averseness from holiness, Rom. 8. 7. so strong an interest hath sin in the best, Rom. 7. 23. and so many are the ten∣tations and difficulties we have to wrestle through in the way of our duty, Eph. 6. 11, 12. that even the renewed man hath need of reiterated and se∣rious exhortations enforced by most cogent rea∣sons to press him to it: for, though he shews that their present gracious state did engage them to the exercise of sobriety, yet he exhorts them to it, and backs his exhortation by a strong reason. But let us saith he, who are of the day be sober.

Ver. 8.—putting on the breastplate of faith and love, and for an helmet, the hope of sal∣vation.

He doth here press another branch of sanctificati∣on, to wit, that they would arm themselves for a spi∣ritual battel, which hath also an argument implyed in it to force the exercise of watchfulness and so∣briety, because it was now a time of fighting, and therefore not of sleeping or immoderate drinking, and the pieces of armour which he bids put on are two, first, the breast-plate; what this piece did serve for in the bodily armour, see upon Eph. 6. 14. and answerable to it in the Christian ar∣mour he maketh the graces of fait and love; what those are, see upon chap. 1. v. 3. only the ground of the present similitude is this, That as the breast-plate did secure the breast and vital parts of the body therein contained: so these two graces do secure the vital parts of the soul, and that wherein the life of a Christian doth most consist, to wit, our justification and inte∣rest in God, Rom. 5. 1. together with our knowledge of it, 1 Joh. 5. 4. and a plyableness of spirit to all the duties of an holy life flowing from our interest, 2 Cor. 5. 14. Secondly the helmet, answerable to which in the Christian armour he maketh the hope of salvation. See what this hel∣met, the grace of hope is, and the grounds of re∣semblance betwixt the two upon Eph. 6. 17. Now although he do only reckon two pieces of the spi∣ritual armour here, and not so many as he doth,

Eph. 6. 14. yet he omits nothing requisite to de∣fend the Christian souldier in this spiritual conflict; for where faith, love and hope are, there is no grace wanting. Neither doth he any thing su∣perfluous, Eph. 6. 14. in shewing the necessity distinctly, and the right way of improving of se∣veral other graces of Gods Spirit, in this spiritual warfare, seeing he doth there speak of it at greater length, and holds forth the terrour of our spiritu∣al adversaries, and the several distinct tentations, either more expresly or implicitely, whereby they assault us in this battel. Besides what is already observed from Eph. 6. 14, &c. upon the several pieces of the spiritual armour and those of them in particular which are here mentioned, and the nature of that spiritual conflict and battel which they do suppone, Learn further, 1. The great cause why men pretending for Heaven and happiness, do so much besot themselves with things earthly, and are so little intent upon their duty, and watchful against tentations, is, their great mistake and igno∣rance, as if the way to Heaven were easie, beset with no difficulties, and men might go to Heaven with ease and sleeping; and therefore a chief in∣citement to sobriety and watchfulness, and to shake off security and laziness is to set before us often all those insuperable difficulties and terrible oppo∣sition which we are of necessi••y to meet with in our way to Heaven and happiness; for, to make them watch and be sober, he minds them of the spiritual battel which they behoved to fight. Putting on the breast-plate of faith, &c. 2. As

in bodily wars, drunkards, and sleepy sluggards can never be good souldiers: so secure souls that cannot watch, and unsober spirits oppressed and entangled with an excessive weight of worldly cares or love to any other lust, will prove but cowards, and never strike a fair stroke, so long as they are such, in this spiritual conflict: for, so much is implyed while he joyneth the exercise of watchfulness and sobriety with the right use-ma∣king of the Christian armour in this spiritual combate, let us—be sober, putting on the breast-plate of faith, saith he. 3. As the malice of Satan, our great adversary in this spiritual conflict (Ephes. 6. 12.) doth bend it self most to strike at, and destroy those things wherein the life and being of a Christian, as a Christian, doth most consist, such as his interest in Christ, right to Heaven, his knowledge of those, plyable incli∣nation to duty, his spiritual sense and motion: So the care of a Christian should run most to provide a sufficient guard for those, even the constant ex∣ercise of those three graces mentioned in the text: for he alludes to souldiers, whose great care is to guard their breast, where the heart the first fountain of life is, with a breast-plate, and their head, the original ••f sense and motion, with an helmet, putting on the breast-plate of faith and love, and for an helmet the hope of salvation. 4. The grace of ••aith is a most ne∣cessary piece of the spiritual armour, and almost of universal use to defend the Christian souldi∣er in this spiritual conflict; for, therefore doth

Paul make it answer to two parts of the bo∣dily armour, the shield, Eph. 6. 16. and the breast-plate here, putting on the breast-plate of faith. 5. The exercise of love to God and our neighbour must needs be joyned with faith, other∣wise faith doth prove but an useless breast-plate, and of no force to secure the vital parts of a Christian in this spiritual conflict: for Paul conjoynes them to make up the breast-plate, put∣ting on the breast-plate of faith and love, saith he. 6. The believing souldier will not alwayes meet with present performance of the good things promised upon his closing with the promise by faith, but often the Lord for wise reasons doth exercise him with long delayes, Heb. 11. 13. and sometimes with contrary appearances to sense, Gen. 15. 4, 5. with 18. 1. which Satan doth im∣prove as subtle Engines to batter down and pierce his breast-plate of faith as a thing irrational, groundless, contrary to sense, and which will ne∣ver attain the promised blessings, Gen. 18. 11, 12. for if it were not thus, there should be no need of the helmet of hope as an additional part of this spiritual armour to strengthen the breast-plate of faith under delayed performance. And for an helmet the hope of salvation, saith he.

Ver. 9. For God hath not appointed us to wrath: but to obtain salvation by our Lord Jesus Christ.

He doth here both more gen••rally inforce the preceeding exhortation to the exercise of watch∣fulness and sobriety, and to arme themselves with the forementioned graces for a spiritual combat, from Gods decree of bringing the elect to eter∣nal life, not without, but in the practice of holy duties, 2 Thes. 2. 13. and also he seemeth more particularly to give them some incouragements to exercise their hope of salvation mentioned, v.—8. from the certainty of salvation ho∣ped for; whereof he giveth two grounds, first, Gods eternal decree whereby he had appointed or ordained and predestinated them (as the word is rendred, Act. 13. 47. 1 Pet. 2. 8.) not to eter∣nal wrath and destruction, but to obtain salvation. The word rendred, obtain, signifieth to purchase, or, to do much about a thing to obtain it, which purchasing is here ascribed not to themselves, Tit. 3. 5. but to Jesus Christ, Act. 20. 28. and this is here given as the second prop of a Chri∣stians hope, upon which the certainty of the elects salvation depends, even that salvation, which was ordained for them in the decree, is purchased and obtained by Christ. Doct. 1. The certainty of salvation, either in it self or to us, is so far from being in its own nature a pillow to foster security or carnal ease, that it's a strong incite∣ment

to duty, and to charge through all difficulties with courage, which we may be assaulted with in our Christian course, yea nothing weakeneth the hands of a Christian Souldier more than dif∣fidence and distrust of success: for he holds forth the certainty of their salvation as an incite∣ment to the forementioned duties (and more espe∣cially to kyth themselves valorous souldiers in this spiritual conflict:) for God hath not appointed us to wrath, saith he. 2. As the elect may at∣tain to know assuredly that they are elected (see upon Eph. 1. 4. doct. 2.) So neither the decree of election nor their most certain perswasion of the same do of their own nature render them se∣cure or remiss in duty, but rather doth strongly incline and incite them to the exercise of sobriety and watchfulness and of all other graces, seeing this is the way resolved upon by God for bring∣ing the eternal decree of election to an accom∣plishment, 2 Thes. 2. 13. for he mentions the de∣cree of his and their election, as both certain in it self, and also known to him and some among them, as a strong incitement to the exercise of all the fore∣mentioned vertues: for God hath not appointed us to wrath. 3. So great and insuperable are those difficulties which stand in the way of the salva∣tion even of believers, Act. 14. 22. so strong, so numerous and so terrible are their spiritual adver∣saries, Eph. 6. 12. so little is there of strength in themselves to oppose the meanest of them, 2 Cor. 3. 5. and so improbable is it by reason of all those, that ever such as they shall be saved, That they must look above themselves and draw the

ground of their hope for salvation from God and from Christ, otherwise there can be no sure foundation for their hope to rest on; for, the Apostle here, while he intends to give grounds for their hope of salvation, mentioned v.—8. doth mention only Gods decree and the mediators purchase: for God hath appointed us—to obtain salvation by Jesus Christ. 4. As God hath not slightly proposed, but peremptorily de∣creed, fore-ordained and appointed from all eter∣nity (Eph. 1. 4.) the salvation of the elect, and condescended in that his eternal decree upon the very particular persons whom he intended to save, Phil. 4—3. So there are others whom he in∣tended not to save, but to condemn and adjudge to undergo his everlasting wrath: See this latter decree further cleared upon Eph. 1. 4. doct. 4. for he saith, God hath appointed them to salvation, and not to wrath, implying, that he had appoint∣ed others to wrath, though not them. 5. Though the decree of election to salvation be peremptory and absolute, so as to exclude all possibility of its not obtaining the end proposed, Matth. 24. 24. yet not so as to exclude all means on Christs part for obtaining, or on our part for attaining (Heb. 12. 14.) that salvation to which the elect are ordained, seeing he hath in that same decree ap∣pointed to bring about their salvation by such and such means, 2 Thes. 2. 13. for God hath appointed us to obtain salvation, saith he, not without means, but by Jesus Christ. 6. Though the merits of Christ were not a cause moving God to love or elect any to salvation, for his electing love did

move him to give Christ for sinners, Joh. 3. 16. yet they are the procuring meritorious cause for the worth whereof salvation is actually bestowed upon any, They are the cause, though not of the decree, yet, of bestowing the salvation decreed: for, the Apostle affirms the obtaining or purcha∣sing of salvation was by our Lord Jesus Christ. 7. As salvation could not be actually bestowed upon the elect before it was purchased, and an equivalent price payed to divine justice in satisfa∣ction for those sins by which they had lost and fore-faulted it, Heb. 9. 15. So neither they them∣selves, nor any meer creature, was able to make this purchase or lay down the price: The re∣demption of the soul is precious and ceaseth for ever, to wit, among meer creatures, Psal. 49. 8. It was Christ alone, the second person in the bles∣sed Trinity, who made this purchase of lost sal∣vation, and was designed in the same decree of election for that end. Hence Eph. 1. 4. God is said to have chosen us in Christ, which is more plainly expressed here, He hath appointed us to obtain, or to the obtaining or purchasing of sal∣vation, by Jesus Christ, implying, that the salva∣tion for which the elect were appointed, behoved to be purchased, and the purchase of it by the same appointment was put over upon him, there being no other able for it.

Ver. 10. Who died for us, that whether we wake or sleep, we should live together with him.

He illustrates the last ground of hope by shew∣ing, first, the means by which Christ did pur∣chase salvation to the elect, and what this purchase stood him, to wit, no less than his blessed life: he died, and that for us, that is, in our stead, Gal. 3. 13. and next, the end proposed by him in his death, and which is undoubtedly obtained thereby, to wit, ••hat we, or all the elect, of whom v. 9. should live the spiritual life of grace here, and eternal life of glory hereafter, and this whether they wake or sleep: which words may not be ta∣ken as v. 6. for they who sleep securely in sin, do not live with Christ, but either properly for bo∣dily sleeping, or watching, or rather improperly, for our living, and dying this natural life or death, as 1 Thes. 4. 13. So the sense is, That no change which can befall the believer in this life, no nor death it self, shall hinder him to live this life, and to live together with him, that is, by vertue of his union with Christ and of that influence for life which floweth from his blessed face and presence. Doct. 1. The salvation of the eiect, through rea∣son of their sin, was so deeply mortgaged, and they so far from any ground of claim unto it, that no less ransom was necessary to purchase salvati∣on for them, than the death and sufferings of Je∣sus Christ; for, Paul condescending on the way how Christ did purchase salvation for the elect, saith, he died for us, that we should live. 2. The

great end and cause of Christs death was, that, having thereby payed a sufficient ransom to provoked ju∣stice for the guilty elect, he might purchase for them that life and salvation which was formerly fore-faulted and lost; and therefore, though by his sufferings and death he did confirm the truth of the Gospel, and leave us an example of patience to follow his steps, 1 Pet. 2. 21. yet those were not the principal, much less the only, but the se∣condary ends of his death: for, Paul sheweth that he died for this end mainly to obtain and purchase salvation, and that they should live together with him. 3. Then do we rightly apply the fruit of Christs death as to the purchase of salvation unto our selves, when we joyntly therewith draw an argument from it to resist sin which stood our Lord so dear, and to lead an holy life, in exercising so∣briety, watchfulness and all other saving graces, as that which he so aimed at in his death: for, this of Christs dying for them may be looked upon as a further incitement to the exercise of all the forementioned vertues, who died for us, saith he. 4. The salvation purchased by Christ for the elect is nothing other but a reviving of them from their spiritual death, Eph. 2. 1. to that new and spiri∣tual life which is begun here in regeneration, Joh. 3. 3. carryed on in the exercise of grace, Gal. 2. 21. and shall be afterwards compleated in glory, Col. 3. 4. so that saving grace is begun sal∣vation, and grace is no less purchased by Christ than glory it self: for, in stead of saying he died that he might purchase salvation, according to his present scope, as appears from v. 9. he saith, as the

equivalent of it, he died that we should live together with him. 5. This life of grace, begun here and perfected in glory, is the most excellent of any other life, It carryeth the name of life from any other besides, which being compared with it, are nothing but a death: for, therefore doth he give it the name of life here absolutely, and without any addition, to shew what kind of life he meaneth, as if there were no other life but it only: who dyed, saith he, that we should live with him. 6. Though this life of grace doth not exempt the elect from natu∣ral death; yet so excellent is it that it maketh the man who hath it out-live death. Death it self, the King of terrours, shall not bereave him of it: for, he supp••••es that the elect will dye their na∣tural death, here expressed by the name of sleep, and yet that they shall not be bereaved of this ex∣cellent life, that whether we wake or sleep, we should live, saith he. 7. It is the presence of Christ, and o••r union with him by faith here, Eph. 3. 17. and sense hereafter, 1 Joh. 3.—2. (an union tha•• death it self cannot dissolve) which makes us live this blessed and excellent life. It is as the soul to the body, the very life of our life, and that whereby we formally live. So that though Christ by his d••ath did purchase this life, yet the elect do not actually enjoy it until they be united to him: for, so much doth he teach, while he saith, that we should live together with him.

Ver. 11. Wherefore comfort your selves together and edifie one another even as also ye do.

He doth here press a third branch of sanctifica∣tion, the necessity whereof in its subserviency to the former duties is pointed at in the illative par∣ticle wherefore; and the summ of it is, that they would, first, not only comfort themselves together, as Gods dealing with any did call for comfort, but also mutually exhort and incite one another to the exercise, as of all other vertues, so especially, of those presently mentioned: for the word rendred comfort, signifieth also to exhort. And next, edifie one another, or (as skilful and diligent Masons, from whom the word is borrowed) endeavour to advance the work of grace in others, not only by exhortation and consolation but by all other law∣ful means of admonition, instruction, rebuke, re∣proof, or good example: And that he may excite them to further progress in the practice of those duties and not seem by his present exhortation to tax them of former negligence, he doth commend their present diligence in them. Doct. 1. As all Christians of all ranks do stand in need of exhor∣tation, consolation and to be edified and further∣ed in the way of grace by all lawful means; So both P••stors and people ought to make conscience of discharging all those duties; to wit, Pastors, not only privately, but also publickly in the Con∣gregation, 1 Tim. 5. 20. and by vertue of their particular calling, office and authority so to do; Tit. ••. 15. private Christians, again, in private in

their families, Eph. 6. 4. among their friends and neighbours, Act. 18. 26. and by vertue of a tye of Christian charity towards all the members of the same body, 1 Cor. 12. 25. For, he sheweth that every one stands in need to be exhorted, comforted, &c. and that it is the duty of all to do so, while he saith, comfort, or exhort and edifie one another. 2. As the conscience-making of the forementioned duties among Christians is a singu∣lar mean to keep people in a lively watchful frame and temper of spirit; So negligence in them doth of necessity bring along with it great deadness, security and decay of life and vigour in the exer∣cise of any saving grace, and performance of com∣manded duties: for, the illative particle therefore, sheweth that this duty is enjoyned as a subservi∣ent help to the exercise of sobriety, watchfulness, faith, love and hope, formerly pressed; wherefore comfort your selves together, saith he. 3. So ma∣ny are the discouragements which people must en∣counter in the way of duty, what from their small progress in it, the averseness of their own spirit from it, Rom. 7. 18. the great opposition from out∣ward and inward tentations to it, 1 Joh. 2. 16. that they often need as much of consolation and encouragement, as exhortation and admonition, for making them advance in it; for, he bids them, in order to this, comfort themselves together. 4. There is none so far advanced, or so diligent in the exercise of any grace, but they need the spur of exhortation, at least to make them persevere; seeing the best are ready to faint, Jonah 2. 7. Gal. 6. 9. if not also to make them do better,

seeing the best come far short of what they ought, Phil. 3—13. For, he exhorts them to the present duty, though he doth commend their pre∣sent diligence in it: edifie one another, saith he, as also ye do. 5. A prudent Minister should so ex∣cite the Lords people unto their duties, as not to neglect their good beginning or progress already made, but let them know he taketh notice of them as such, which may prove a forcible encourage∣ment to some to quicken their pace, and a sove∣raign remedy against discouragement in others, than which nothing doth prove a greater enemy to diligence in duty: for so doth Paul here, edifie one another as also ye do, saith he.

Ver. 12. And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you.

Lest by binding the duty of mutual edification upon all Christians, v. 11. he had seemed to make a publick Ministry useless, therefore he doth loving∣ly and affectionately (as the compellation bre∣thren and the word rendred beseech imply) press a fourth branch of sanctification containing a short summ of peoples duty towards their Ministers and Church guides who are here described to be, first, those who laboured among them even to weariness (as the word signifieth) which seemeth to relate chiefly unto Ministers or Preaching Presbyters, the specialty of whose office is to labour in the word and doctrine, 1 Tim. 5—17. next, they were over them, the word signifies to excel and bear rule,

1 Tim. 3. 4, 12. and thus it expresseth that part of their office, whether they be preaching or ruling Presbyters, which consists in ruling and governing the flock, 1 Tim. 5. 17.—only he addeth in the Lord, to distinguish Church Government from the Civil. It is spiritual, in things relating imme∣diately to God, and to be exercised not in their own name, but in the name and authority of the Lord Christ, Matth. 18. 20. They are over the flock, not as Lords, 1 Pet. 5. 3. but as stewards, 1 Cor. 4. 1. 3. They did admonish them, whereby he ex∣presseth one main thing wherein they were to la∣bour, and to exercise their authority and rule, to wit, their endeavouring by all competent means, and particularly, both by doctrine and more gentle censures, to put a right impression of duty upon the minds of the Lords people. The word in the Original signifieth to put a right mind in one. Next, he presseth the duties of people towards their Ministers, which are first to acknowledge them, as the word may be rendred here, for, the naked knowledge of their persons and gifts may be in such as otherwayes contemn them, but the knowledge of them, here required, is an acknow∣ledging them for such as they are by reason of their calling, and ought to be accounted. See 1 Cor. 16—18. Doct. 1. So great an enemy is Satan to the Ordinance of a publick Ministry, 1 Thes. 2. 18. so necessary is it that people do countenance that ordinance, and encourage those who are entrusted with it even for their own good, Heb. 13. 17. so ignorant, unmindful and neglective are they of those duties which they

ought to perform for that end, 2 Cor. 12. 11. that the servants of Christ should, with much serious∣ness and affectionate insinuation, press upon the Lords people all such duties of respect, reverence, love, obedience, submission, Heb. 13. 17. and gra∣titude, Gal. 6. 6. as they owe unto their Ministers and those who are over them in the Lord; So far should they be from a total neglect of pressing any such duties under a pretence of self-denyal, or from preposterous modesty: for, Paul doth here most seriously and affectionately press duties of that kind, And we beseech you, brethren, to know, &c. 2. The duties of private edification should be so gone about and entertained by pri∣vate Christians, as the office of a publick Mini∣stry be not hereby rendred useless and despicable, or the proper duties thereof incroached upon, by those who are not called to that function, Heb. 5. 4. for, therefore he subjoynes this precept, which presseth upon people respect to the publick Mini∣stry, to that other about mutual edification, im∣mediately preceding, And we beseech you, brethren, to know, &c. 3. The duties which people dis∣charge to their Ministers should flow from their knowledge and inward conviction, that the place and station wherein their Ministers are set doth call for such duties at their hands, and not from meer custome, force of civil laws, regard to their own credit, or for gaining of their Ministers fa∣vour, or any thing of that kind; otherwise, nei∣ther will their duty be pleasantly done, nor ac∣ceptable to God when it is done: for, therefore doth he enjoyn it as the first piece of peoples duty to

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their Ministers, and the foundation of all the rest, to know and acknowledge them for such to whom they ought in conscience discharge those duties, And we beseech you, brethren, to know them which labour among you. 4. One great and main cause of peoples backwardness to do duty unto their Ministers, and of disrespect both to their persons and function, is, their ignorance and not serious perpending the weight and wea∣risome toyle of their labour, the dignity of their office, together with the usefulness and necessity of their work among them; for, therefore doth Paul describe the Ministry from the dignity of their office, the toilsomness of their labour, and the usefulness of their work to the people, as so many motives unto people to discharge that duty which they owe them. Which labour among you, and are over you and admonish you, and v. 13. for their works sake. 5. The wisdom of God hath so contrived Scripture, that frequently in one word and sentence it doth comprize a va∣riety of distinct purposes; for here, with one breath he teacheth both people their duty, and Mi∣nisters their duty, and maketh the latter an argu∣ment to inforce the former. Know them, saith he, which labour among you, and are over you, &c. 6. The Lord Christ hath appointed the Or∣dinance of Church-government in his house di∣stinct from, and in things proper to it, indepen∣dent upon the Civil Magistrate, to be managed by Church-guides, Ministers and Elders in their Ec∣clesiastick Courts and Judicatories, 1 Cor. 5. 4. for, the word rendred over you, doth properly

and usually signifie a power of Jurisdiction and Go∣vernment, and the expression in the Lord doth di∣stinguish this Government from the Civil; and are over you in the Lord, saith he. 7. The power of Church-government and the exercise of it is not, by any appointment of Christs, ast••icted to any one Minister or person whomsoever, having power of authority and Jurisdiction above the rest, neither doth it belong to the body and community of Church-members, but to all the Ministers and Church-guides in common; for, he speaketh here of them all, and only of them, they are over you in the Lord. 8. The Lords Ministers ought so to go about one part of their Ministerial function as not to neglect another. They must so Preach, as not to neglect the exercise of discipline, and so exercise discipline as not to neglect to labour in the word and doctrine; for, saith he, they labour among you, and are over you in the Lord. 9. So necessa∣ry and useful is the exercise of discipline by Church-guides to the Church of Christ, for keeping the ordinances pure, Rev. 2. 2. and the Lords people free from the infection of contagious sins, 1 Cor. 5. 6. for reclaiming and gaining of scandalous of∣fenders to repentance, 1 Tim. 1. 20. and for or∣dering all the affairs of Christs house, 1 Cor. 14. 48. (none of which ends can be attained so well and effectually as by the mean appointed there∣to by Christ himself) that the Lords people should be so far from reluctancy to lay their necks under this piece of Christs easie yo••k, that they ought to acknowledge, respect, love and discharge all other duties unto their Ministers and Church-guides

upon this very account of their exercising discipline, as well as of their labouring in the word and doctrine; for, to incite people to their duty to Ministers, he describes them not only from this that they laboured among them, but also were over them in the Lord. 10. Whatever other thing is requisite in a Minister, yet this one thing is neces∣sary and may not be wanting, some measure of skill and dexterity to admonish the Lords people of their duty, by clearing up to their minds the equity of it, and producing some pertinent motives for bringing them to a good liking with it: for, his expressing only this one particular piece of their work doth im∣ply that it is a chief one, and that some competency of abilities for it must not be wanting: and admo∣nish you, saith he.

Ver. 13. And to esteem them very highly in love for their works sake, and be at peace among your selves.

The Apostle in this verse doth, first, press a se∣cond head of duty flowing from the former which people owe to their Ministers, to wit, that they should esteem them very highly or superaboundant∣ly (as the word doth signifie) whereby he points at that inward reverence and respect to their per∣sons and office due to them, to be testified in their speech, Matth. 12. 34. and other behaviour, P••il. 2. 29. which he shews should be accompanied with love to them, a love, without doubt, which ought to kyth in its effects, Gal. 4. 15. Secondly, he gives a reason or motive unto all the fore-mentioned duties,

to wit, for the work of their Pastoral function, that Ministers might be encouraged in it, Heb. 13. 17. and because it is an excellent work in it self, 1 Tim. 3. 1. and most necessary and advantageous to the Lords people, 1 Tim. 4. 16. Thirdly, he presseth another branch of sanctification relating unto all, to wit, the study of keeping Christian peace and concord among themselves, and especially with their Ministers; lest by any means Satan might stir up strife and prejudice among them, to make the labours of their Ministers unprofitable. Doct. 1. The great thing which Ministers should press in relation to themselves upon people, and which people should endeavour toward their Mi∣nisters, is to have their hearts possessed with an affectionate and good esteem of their persons and office, as that which will bring with it the hearty and willing performance of all other duties which they owe unto them; for, he thinks it sufficient to press this esteem flowing from love, as knowing, that this being attained, all the rest would follow. And to esteem them very highly in love. 2. This high esteem which is due from people unto their Minister, as it must flow from love to his person for his works sake; So it must manifest it self in kindness and beneficence, in a seemly behaviour toward him in hoping the best of him, in bearing with his humane frailties, in not publishing of them, in not receiving misreports or taking up groundless jealousies against him, and in such other fruits of love and charity as are mentioned, 1 Cor. 13. 4, 5, 6, 7. For, he saith, esteem them very highly in love. 3. As it is not sufficient we

do what is right and commanded, except it flow from right and allowed motives; So whatever a Minister be otherwise, for birth, for personage, for riches, for other natural endowments, it ought to be a sufficient motive and inducement to gain him esteem and respect, that the Lord hath employed him in such a worthy excellent work, as the pro∣claiming of peace to rebels in Christs stead, 2 Cor. 5. 20. the espousing of a bride to him, 2 Cor. 11. 2. and the gaining of souls to God, 1 Cor. 9. 22. and whatever esteem is given him from any other mo∣tive, whether the dignity of his place, eminency of his parts, the affableness of his disposition, or his easiness to receive satisfaction in the matter of his maintenance, if it be not also and mainly upon the account of his work, that esteem is not given which is due to a Minister of the Gospel: for, he will have them to esteem them for their works sake. 4. As Christian peace and concord among societies is a nursing mother unto all other duties, 1 Tim. 2. 2. so it tendeth, in a special manner, to make the work of the Ministry successful among a people, while Ministers have thereby not only access, but delight to be doing good among the people, and people also to edifie one another; and nothing marreth the good of a Ministry more, than a Spirit of discord, dissention and strife let loose, either betwixt Pastor and people, or betwixt people and people among themselves: for, therefore, it seemeth, immediately after he hath spoken of the duties both of Pastor and people, he subjoyneth, And be at peace among your selves.

Ver. 14. Now we exhort you, brethren, warn them that are unruly, comfort the feeble-minded, support the weak, be patient toward all men.

He doth here press four duties which are so ma∣ny further branches of sanctification, and all of them belong both to people and Ministers, to each in their own way. See in doct. 1. The first three are astricted to three sorts of persons for their object, as first the unruly, that is, who as disorder∣ly souldiers (from which the word in the original is borrowed) do transgress the order, bounds and limits of their particular calling and station assign∣ed them by God, and especially such as neglect their own business, and intrude themselves upon the af∣fairs of others, as the Apostle explains himself, 2 Thes. 3. 11. and those are to be admonished, that is, minded of their duty, yea and sharply rebuked for the neglect of it, for that the admonition here required doth include so much is clear from 2 Thes. 2. 10, &c. A second sort are the feeble-minded, that is, as appears from the remedy pre∣scribed, those who are so much dejected in mind with the sense of sin, or with the feeling or fear of afflictions that they are ready to faint in the way of their duty, Prov. 24. 10. and such are to be comforted, or animated against their discourage∣ments from ••uch grounds as the word of truth doth afford. A third sort are the weak or infirm, and this either in their Judgement through want of ca∣pacity, or information, Rom. 15. 1. or in practice, who being otherwise tender in their walk are carry∣ed

aside in some one particular or other by a more than ordinary violence of some tentation, Matth. 26. 69. And those are to be supported, The word signifieth to underprop them, as a beam doth the house, to wit, by bearing, though not with their sins, Gal. 2. 11. yet with their persons, Eph. 4. 2. by ten∣der yielding to them in the practice of things indiffe∣rent, 1 Cor. 9. 20. by wise commending what appear∣ance of good is in them, Mat. 12. 20. and by clearing of their mistakes with calmness and diligence, Act. 18. 25, 26. The ••ourth duty is not astricted unto any one sort, but extended unto all indifferently who are diseased either in body or mind, and especially such as are troubled with any spiritual malady; to wit, the exercise of patience; whereby it seemeth according to the present scope, he enjoyneth con∣tinuance in the forementioned duties, and others of the like nature, without wearying much less hope∣less surceasing, 2 Tim. 2. 25. notwithstanding that success for a time be wanting. Doct. 1. The visible Church of Christ, is constitute not of An∣gels or Saints made perfect, but men of sinful infir∣mities, and those of several sorts in several per∣sons: and therefore the Church may be well com∣pared to an Hospital full of sickly persons, labour∣ing under a great variety of spiritual diseases, some under one sort, some under another, and con∣sequently all of them fit objects upon which Jesus Christ, the great Physitian of souls, may exercise some one or other of his spiritual cures; for, Paul representeth this Church as such, wherein some were unruly, some feeble-minded, and a third sort weak. 2. The Lords Ministers and people may

not on this prentence rent and separate from the society and fellowship of visible Churches, but are to employ their skill and experience in things spi∣ritual, under Christ the great Physitian, every one in his own place and station, in administrating some suitable cure and remedy to the diseased mem∣bers of Christs visible body, as they may have access and opportunity: ••or, so doth Paul here enjoyn them, not to separate from, but to warn the unruly, &c. 3. As there is a great variety of spi∣ritual distempers incident to several diseased pa∣tients, and the disease of one is not the disease of all, but almost every patient doth labour under his own distemper, which is, at least in some circum∣stances, different from the disease of others; So it concerneth those who would prove successful Physi••ians in curing the spiritual distempers of di∣seased Christians, to be well acquainted with the temper of their Patient and the nature of his disease, that they may the better know how to administer a suitable cure; for, he shews that there are some more unruly, some feeble-minded, some weak, and implyeth that those who were to administer the prescribed cures should know the disease before they meddle with the cure: warn the unruly, &c. 4. As Christ the great Physitian hath provided a great variety of spiritual cures and remedies, an∣swerable to the several distinct infirmities of his diseased people; So every cure is not fitted or to be applyed by Christs servants unto all diseases, otherwise they prove Physitians of no value, and by a wrong application do make the malady worse: But every disease must have its own proper cure;

for, he enjoyns them to warn the unruly, to com∣fort the feeble-minded, to support the weak. 5. Though every spiritual patient almost, as said is, hath his own distinct distemper; yet there is one which is common almost unto all, to wit, a great unwillingness to admit of a suitable cure, and no small difficulty to be wrought upon by it: and this doth call for one common remedy unto all, to wit patience, and indesatigable diligence in Chri∣stians who are called to be Physitians one unto ano∣ther: be patient towards all men, saith he.

Ver. 15. See that none render evil for evil unto any man: but ever follow that which is good, both among your selves, and to all men.

The Apostle presseth, in this verse, another branch of sanctification: and because of our pro∣penseness to the sin forbidden, he premits the word, see, or take heed, and beware. The duty injoyned belongeth unto all without exception, to wit, that first, they would abstain from recompen∣sing evil for evil, or wrong for wrong unto any, he meaneth private revenge; for the publick exe∣cution of justice by the Magistrate in punishing those who do evil, is not here forbidden, Rom. 13. 4. And next that they follow, or, (as the word im∣plyeth, with a sort of eagerness, as the hunter doth the prey) pursue that which is good, where, by good, must be meant the exercise of pitty and the good of beneficence towards, even their enemies, as being here opposed to the act of private revenge, see Gal. 6. 10. and this he will have to be pursued

ever, that is, constantly without any interruption by multiplication or heightning of injuries, and both among themselves, who were Christians, and to all men even to the Heathens among whom they lived. Doct. 1. The duty of abstaining from pri∣vate revenge, and of recompensing good to those who wrong us, is a duty from which, of any other, our corrupt nature is most averse, as being most contrary to those wo••ul principles of pride, self-love, impatience, and malice, which are imprinted upon the hearts of all by nature: and therefore a lesson which neither ancient Philosophers, yea nor Scribes or Pharisees, Matth. 5. 43, &c. but only Christ himself hath taught: for our natural averse∣ness to this duty is implyed in the word see, take heed, or beware, which is prefixed to it: See that none render evil for evil. But, 2. It is a duty which the Lord Christ hath most strictly injoyned, not by way of counsel only, (as the Papists af∣firm of this and other duties, to wit, that they are so commanded as that they may be omitted without sin, or hazard of punishment) but by way of most peremptory precept binding all, and that under the hazard of Divine displeasure, Prov. 24. 17, 18. for, he injoyns it here with a peremptory see, and will have all obliged to it: See that none render evil for evil. 3. A Christian mans care to resist sin should be exercised about those sins most, to which he finds himself by nature most inclined, as those to the committing whereof, Satan, who knoweth our natural propension well, will set him∣self to tempt us most, Joh. 12. 6. with Matth. 14. 11. for, therefore doth he injoyn them to

watch against, and in a special manner resist, this sin of private revenge: See that none render evil for evil. 4. This duty of abstaining from private revenge is incumbent unto all toward all, so that the gallantry, greatness, or power of none doth give him exemption and liberty to usurp upon Gods place, by avenging himself for real or apprehend∣ed injuries and affronts, upon any, even though he were but his equal or underling, the Lord having in this case provided his ordinance of publick Ma∣gistracy, for repairing of wrongs, Rom. 13. 4. and having injoyned unto all the exercise of faith and patience under those injuries whereof they can have no redress by that mean, Psal. 37. 7. for, he saith, see that none render evil for evil unto any. 5. So devilish are some men, that having done the injury themselves they cannot hear of recon∣ciliation with, or readmission unto the favour of him whom they have injured, though he not only make an offer of it unto them, but also press them and follow on upon them with the offer: and yet even in this case, the patient man must not turn vindictive and impatient, but should lengthen his patience and strengthen his resistance against all tentations and motions to private revenge, so long as the malicious temper of his adversary remain∣eth, though it were for ever; for, he bids them ever follow and pursue that which is good. The word signifieth to pursue a thing that flyeth away from us. 6. Though there be some degrees and duties of love which ought to be astricted to some persons more than to others, 1 Tim. 5. 8. yet there are others due unto all, even to our enemies, as mainly

this act of love specified in the text, the requital of good for evil, there being somewhat in all men, even in the worst of men, to draw forth the exer∣cise of our love and affection in some of its acts and effects towards him; as that he hath some re∣mainder of Gods image in him, Rom. 1. 20. is of the same flesh, Isa. 58—7. and blood with our selves, Act. 17. 26. possibly endued with some special gifts of valour, love to his country, 2 Sam. 10. 12. which ought to be loved and cherished by us; for, he bids follow good both among your selves and to all men.

Ver. 16. Rejoice evermore. 17. Pray without ceasing. 18. In every thing give thanks: for this is the will of God in Christ Jesus concerning you.

Three further branches or duties of sanctifica∣tion are pressed in these three verses. As first that they would rejoice, that is, labour not only to keep their hearts free from anxiety and discouragement arising from their manifold causes of sorrow and grief, but also, with some measure of spiritual de∣light, to follow upon and be taken up with the sense and sweetness which floweth either from the consideration of the excellency of Christ himself, Cant. 5. 10, &c. and of his usefulness unto them, Psal. 118. 1. together with their interest in him, Cant. 2. 16. or from the observation of his care and providence toward them, 1 Sam. 17. 32. from the testimony of a good conscience, 2 Cor. 1. 12. and from things worldly in so far only as they are

pledges of Gods favour, and furtherances of a better life, Levit. 23. 40. This is the duty of re∣joycing here pressed which he willeth to be gone about evermore under all cases, and at all times: Not as if the case of the Lords people did not some∣times call them to mourning, Eccles. 3. 4. but that even their sorrow and mourning for things grievous should be so much conform to that the Lord calleth for in such cases as it do not mar, but ra∣ther further, their rejoycing in the Lord, and in the testimony of a good conscience, 2 Cor. 6. 10. This is contained v. 16. Secondly, because they did stand in continual need of Gods help, either for attaining of good things necessary and wanting, Matth. 6. 11. Phil. 3. 13. or for removing of things evil and present, Job 14. 1. 1 Joh. 1. 8, 10. therefore he excites them to the exercise of prayer joyned with attention and fervent seriousness of mind, as having vows and undertaking joyned with it (for so much doth the word in the original imply) and this without ceasing, (not as if they were to do nothing else, 2 Thes. 3. 10. but they were not to cease upon their not obtaining a pre∣sent grant, Luke 18. 1, &c. they were to be fre∣quent in prayer, Psal. 57. 17. and alwayes when they had opportunity, to lift up their hearts either in set and solemn prayer or heavenly ejaculations, which latter may be practised without interruption of our other lawful employments, Neh. 2. 4. This is v. 17. Thirdly, he exhorts them to the duty of giving thanks, to wit, unto God, Eph. 5. 20. which consists in a sensible acknowledge∣ment of favours received from him, 2 Sam. 7. 18▪ 19.

and in expressing our sense of them, either by words, Psal. 104. 1. or works, (1 Cor. 10. 31.) to his praise: and this he will have discharged in every thing, that is, in all estates, Jam. 1. 9, 10. and for his overruling every thing which befalls us with much mercy and moderation, Ezra 9. 13. and for our good, Rom. 8. 28. all which duties and especially this of thanksgiving he urges from the authority of God injoyning them unto all men, Rom. 1. 21. but more especially unto Christians and real believers. The reason whereof is hinted at in this, that not only his will enjoyning is made known, Psal. 147. 19. but also constant matter and furniture for obeying his will in all those things is conveyed unto them in and by Jesus Christ, Phil. 4. 13. whatever be their case otherwayes, Act. 5. 41. This is v. 18. Doct. 1. The duty of re∣joycing in the Lord (as it is set forth in the expo∣sition) and constancy in it, is a soveraign antidote against impatience and a spirit of revenge for in∣juries received, in so far as it sweetneth every dis∣pensation, and doth elevate the heart of him, who is exercised with it above all things earthly, whe∣ther prosperous or adverse; so as he will not wil∣lingly, either••y imm••dera••e delight in the one, or bitter resentment of the ••ther, be diverted from, or interrupted in, his sweet and excellent task of rejocing in 〈…〉〈…〉 insinuates so much while he 〈…〉〈…〉 to the ••ormer 〈…〉〈…〉, this other precept, 〈…〉〈…〉 believers, 〈…〉〈…〉, Psal. 42. 11. 〈…〉〈…〉 most

dejected and heartless, Psal. 88. 3, &c. when ei∣ther, through untenderness, they have provoked the Lord to hide his face, Psal. 30. 6. or in their pet••ed discouragement they refuse to be comfort∣ed, Psal. 77. 3. Yet there are alwayes grounds for rejoycing unto such; though not to their sense, yet to their faith, Psal. 60. 6. though not in them∣selves, yet in the Lord, Phil. 4. 4. and in what he hath already done, Psal. 71. 10, 11. or at least hath promised to do unto them, Phil. 1. 6. For, this precept to rejoyce evermore, implyeth that there will be ever grounds of rejoycing. 3. The joy of Gods people which is allowed upon them by the Lord is not light and carnal, casting them loose and idle in the practice of commanded du∣ties, but spiritual and solid, carrying along with it conscientious diligence and circumspectness in duty, Psal. 2. 11. and especially in the duty of prayer, as that without which this rejoycing frame of heart can neither be attained, nor yet enter∣tained and kept; Job 27. 10. For, therefore doth he, to the precept of rejoycing evermore, subjoyn immediately this other, pray without ceasing, 4. Frequency in serious and attentive prayer is of excellent use, as for other ends, Matth. 7. 7, 8. so for this, to keep the heart alwayes in a rejoycing frame and temper, in so far as there is not a more ready way to be eased of our discouraging weights, which keep our spirits at under, that they cannot mount up in this heavenly duty of rejoycing, than to cast the weight and trouble of all that grieves us over upon God by prayer, Phil. 4. 5. For, therefore doth he subjoyn, pray without ceasing.

5. Christians should be so ordered by prudence that their intenseness upon, and diligence in one duty do not make them neglective or careless of any other: For, he will have them so to rejoyce evermore as they also pray without ceasing, and so to pray as that in every thing they give thanks. 6. That the duties of prayer and thanksgiving do agree well together, See upon Eph. 1. v. 16. doct. 1. pray without ceasing, in every thing give thanks. 7. As there can be no such ample cause of thanksgiving in this life, but there will be still some constant need and reason for prayer, ther•• be∣ing alwayes somewhat wanting even when we en∣joy most, 2 Cor. 5. 6. So there can be no such ur∣gent and multiplyed necessities for exciting to pray∣er, but upon narrow search there will be found some causes for thanksgiving, if it were but this that our case is not so evil but the Lord might justly have made it worse, Ezra 9. 13. and that we are kept from total succumbing or sinking un∣der it, Lam. 3. 21. For, while he enjoyneth both to Pray without ceasing, and in every thing to give thanks, it is implyed that there will be alwayes reasons for both. 8. One excellent mean for en∣gaging our hearts in the conscientious practice of the forementioned duties, of constant rejoycing, assiduous prayer, and continued thanksgiving, is, seriously to consider that our performance of them is not a matter indifferent, or left unto us to do or not do as a piece of our liberty, and as we find our hearts in a temper for them, but most strictly enjoyned us by the soveraign will of God the Law-giver; so that our neglect of those doth make

us guilty, as the breach of any other of the com∣mands, whether by not sanctifying the Sabbath, or by taking his name in vain: for, he inferreth the practice of them all from his will enjoyning, for this is the will of God, saith he. 9. Precepts for duty from God the Law-giver are then rightly looked on by us, when considered as they are re∣vealed and enjoyned to us in Christ, who hath made the insupportable burthen of precepts (Gal. 3. 10.) an easie yoak unto his followers, Matth. 11. 30. while he pardoneth their failings, Micah 7. 18. renews their strength, maketh them mount up and not be weary, Isa. 40. 31. strengthneth them to do whatever he enjoyneth, Phil. 4. 13. so that his commandments are not grievous, 1 Joh. 5. 3. For, he propones Gods will unto them, to be considered by them as it was revealed and en∣joyned to them in Christ, This is the will of God, saith he, in Christ Jesus concerning you.

Ver. 19. Quench not the spirit. 20. Despise not prophesyings.

He doth here press two other branches of san∣ctification. The first is set down in a Metaphor taken from fire or gross material light, which is properly said to be extinguished or quenched, and that either by withholding combustible matter, or by casting on the contrary element of water. And the word is here applyed to the spirit of God, who is as fire giving both the light of knowledge, Eph. 1. 17, 18. and heat of love and affection, Luke 24. 32. and by the spirit here is not so much to

be meant the spirit of God in his own person and nature, as in his gifts and holy motions or incite∣ments to duty, which are quenched, weakned, lost or abolished, in our selves or others, either by our negligence in improving them, Matth. 25. 29. and by our slight and formal use of means whereby th••y are entertained, 2 Tim. 4. 3, 4. or by too great diligence in doing evil, Isa. 29. 13, 14. and especially by contemning or despising his gifts in others which keeps them at under, 1 Cor. 12. 21. and by resisting his motions and incitements to good in our selves, Jer. 6. 10. This is the sin here forbidden, and by consequence the contrary duty commanded, to wit, that the gifts and mo∣tions of the spirit of God, whether in our selves or others, be carefully cherished, 2 Tim. 1. 14. and continually stirred up by the use of prayer, hear∣ing, and of all other means thereto appointed, 2 Tim, 1. 6. This is v. 19. The second branch here pressed is subservient to the former, despise not prophesie, where prophesie is not taken in a strict sense for prediction or foretelling of things to come, as Act. 21. 9. (for that was neither so common in the Church, nor yet to continue) but for the explication, and application of the word of God, either by extraordinary or ordinary Mini∣sters, even that which we call preaching, as Rom. 12. 6. 1 Cor. 14. 3. So the thing commanded is that they would not despise, or set at nought, the publick preaching of Gods word by sent Ministers, but rather set an high price upon it; for the word rendred despise by an usual flowr of speech doth signifie much more than is expressed. This

is v. 20—Doct. 1. So insufficient are even the regenerate of themselves to discharge com∣mand••d duties in a spiritual manner, 2 Cor. 2. 5. and to persevere in them for any space of time to∣gether▪ Exod. 17. 12. that there is an absolute ne∣cessity of constantly renewed supplies of influence from the spirit of God for their incitement to du∣ty, 〈◊〉〈◊〉. 4. 16. for their through•• bearing in duty, Joh. 15. 5. for the renewing of their strength, liveliness and vigour of spirit, when it is much abated and blunted by their long continuance at duty; Isa. 40. 31. For, therefore, as a necessary help for performing the forementioned duties of rejoycing evermore, praying without ceasing, and of giving thanks in every thing, he enjoyneth that they would carefully cherish the gifts, mo∣tions and incitements of Gods spirit, quench not the spirit, saith he. 2. Though the saving gifts of the spirit of God, and such as accompany sal∣va••ion, cannot be utterly lost, 1 Joh. 3. 9. yet their actings may for a time be intermitted, Cant. 5. 2. yea themselves, as to some degrees, much abated, Rev. 2. 4. and his common gifts of know∣ledge, memory, historical faith, legal repentance and remorse for sin, totally lost, Heb. 6. 4, 5, 6. and his suggestions and incitements to holy duties, as they often are repelled by many, Psal. 81. 10, 11. so being frequently repelled, they do ut∣terly cease in some and are wholly extinguished, Eph. 4. 18. For, the disswasion from quenching the spirit implyes that the spirit, in his gifts and motions, may be quenched, to wit, in the foremen∣tioned respects, as the Scriptures cited do clear.

3. The gifts and motions of the spirit of God are of such a nature, that if they be not entertained and cherished, they are thereby ipso facto quench∣ed, weakned, and in progress of time, utterly abo∣lished: For, therefore he doth not bid them che∣rish, but only quench not the spirit, implying that they behoved to cherish it, otherwise they could not but quench it. 4. There is not any so far advanced in the way of grace and piety, but they stand in need of being help•• and bettered by the publick preaching of the Lords word by his sent Ministers; For, he enjoyneth even those Th••ssalo∣nians, whom he had formerly so much commended, chap. 1. 4, &c. to attend the publick Preaching of Gods word, despise not proph••sie, saith he. 5. Con∣stant attendance upon the Word preached by sent Ministers is a singular help to beget and enter∣tain the gifts and motions of the spirit of God to good in our hearts. And careless neglect, much more contempt, of that ordinance, is the ready way to quench and extinguish any motions to good, any checks or challenges for evil from the spirit of the Lord, and consequently doth end in gross profanity at last; For, unto that disswasive from quenching the spirit, he immediately sub∣joyns, despise not prophesie, or publick preaching. 6. This ordinance of publick preaching, as it is most useful and necessary in it self: so it hath been even in the time of the Apostles, and yet is in hazard to be contemned, what through the insufficiency, Hos. 4. 6. or unministerial conversation, Mal. 2. 8. or the proud and lofty dividing humour of some who preach it, 1 Pet. 5. 3. and 3 Joh. 9. and

what through the pride and self-conceit of some who should be hearers, as if they stood in no need of it, Heb. 10. 25. and blindness of understand∣ing in others, who not considering the wisdom of God in appointing such an ordinance, 1 Cor. 1. 21. do see no beauty or worth in it, for which they should respect it, 1 Cor. 1. 18. for, Paul both did see and foresee such an hazard, and therefore en∣joyneth, despise not prophesie.

Ver. 21. Prove all things: hold fast that which is good.

22. Abstain from all appearance of evil.

In these two verses are the two last particular branches of sanctification here enjoyned. By the first he doth guard the former whereof v. 20. for, lest he had thereby seemed to have enjoyned obe∣dience unto every thing which Ministers Preach, he doth therefore first command them to prove and try accurately by the written word, Act. 17. 11. as Goldsmiths do Gold by a touchstone, (as the word implyeth) and the thing to be tryed is all things, to wit, all those things which are delivered in Preaching by them who are sent Ministers, and not convict of heresie, for, if they be not sent, the Lords people are not to hear them, Joh. 10. 5. nor yet if they be known hereticks, whose mouths should be stopt, Tit. 1. 11. Next, to hold fast (or, as the word signifieth, to hold forcibly and with both hands, against all who would withhold) that which is good, or which after tryal should be found good doctrine firmly grounded upon the

word, and consequently to abstain from that which should be found evil or unsound. This is v. 21. The second branch here pressed is that they would abstain from and eschew not only that which is really and in it self evil and sinful, but also that which hath any appearance, shew or representation of evil, that is, whatever (not be∣ing otherwise commanded by God, Exod. 12. 35, 36.) may give just ground unto unprejudiced be∣holders (who are not malicious, Gal. 2. 4, 5. even though they be otherwise weak, 1 Cor. 10. 28.) to suspect the guilt of some real evil in him, who practiseth it, such are dangerous phrases of speech in Preaching though not plainly hereti∣cal, 1 Tim. 6. 3. sitting at meat in an Idols tem∣ple, 1 Cor. 10. 21. familiar and unnecessary con∣versing without a call with profane lewd persons, Luk. 22. 55. or in secret suspect places with per∣sons of a different Sex, chiefly if he or she be evil reported of. This is v. 22. Doct. 1. So foolish and inconsiderate are most men naturally, that when they are exercised in flying from the one sinful extream, they are in no small hazard to be carryed unawares upon the other. Their great intentness upon the evil which they flye from, and is alwayes before, them, doth make them not to ponder or advert unto the snare which is behind them. Paul implyeth so much, while having dis∣swaded from the one extream of despising pub∣lick preaching, v. 20. he presently disswadeth them from the other, of giving blind obedience to their Ministers, while he saith, prove all things. 2. Though all private Christians have not re∣ceived

an equal measure of gifts, Rom. 14. 1. yet the Lord hath bestowed a spirit of discerning, in a greater or a lesser measure, upon all, by which, if diligently and tenderly improved in the search of Scripture (Act. 17. 11.) accompanied with prayer (Psal. 119. 19.) they may be enabled so to judge of what they hear delivered in preach∣ing, as to choose and embrace what is sound and nourishing, and refuse and reject whatever is er∣roneous and hurtful: for, if they had not such a spirit of discerning bestowed upon them by God, it should have been in vain to enjoyn them to prove all things, and hold fast that which is good. 3. The spirit of discerning, bestowed by God on private Christians, should be exercised in judging of their Ministers doctrine; not in order to their passing a judicial sentence upon him; for they are not his Judges, 1 Cor. 14. 32. nor yet to the venting of their carping censures against him, making his Ministry in all things unsavoury unto others, but in order to the regu∣lating of their own practice, in chusing what is right, and refusing what is wrong of what they hear; for, he enjoyneth the exercise of their judgement of discretion in relation to their own practice, even that they may hold fast what is good. 4. As a fixt resolution to be constant in the maintenance of any opinion should flow from rational conviction, after exact search, that the opinion which we hold is true and sound, other∣wise our constancy and fixedness is but self-willed pertinacy, Jer. 44. 16. So when, after exact en∣quiry, truth is found out, we ought to be so fixed

and peremptory in our resolution to maintain it, as that we may not waver or be tossed to and fro with any wind of doctrine which is contrary un∣to it, Ephes. 4. 14. for, before they resolve, he bids them prove, and then hold fast without wa∣v••ring what after tryal is found good. 5. A con∣scientious tender Christian must not, yea will not only have a regard to the all-seeing eye of God, by abstaining from what is ••vil in it self and in his sight for which his conscience might smite him, but also to the eye of men, by abstaining from what hath the appearance of evil unto them, and for which his good name might be justly smitten and wounded by others: he'l study so to walk as that he may not only stand himself, but that occasion of falling by his indiscreet use of Chri∣stian liberty be not given unto others. He'l la∣bour to be on his guard not only against some tentations, but all, and not only at some times, but alwayes: for, this is enjoyned in the last place, as the highest step of a tender walk, to abstain from the appearance of evil, by which a mans name might justly suffer or his neighbour be scandalized, and to abstain not only from some, but all appearance of evil.

Ver. 23. And the very God of peace sanctifie you wholly: and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.

In the third part of the Chapter he concludeth the whole Epistle, and first, in this verse by prayer to God, that he would work those graces and du∣ties of sanctification in them which he hath pressed upon them from chap. 4. v. 3. The particulars in which prayer are, first, the stile given to God, he is the very God of peace, as being the author of all sanctified peace among men, Psal. 147. 14. and chiefly of their peace with God flowing from justification, Rom. 5. 1. which epithete, it seemeth, doth here serve as a ground for faith to rely on for obtaining the thing sought, to wit, that he would sanctifie them, because he was become a God of peace to them, having justified them, Rom. 8. 30. The second particular is the thing prayed for, that he would, first, sanctifie them, whereby must be meant the making them to grow in sanctification, described chap. 4. v. 3. for they were already san∣ctified in part. And, next, preserve them blame∣less, whereby is meant their preservation by the power of God in the state of grace without apo∣stasie or backsliding, which sanctification, the pro∣gress and perseverance wherein is here prayed for, is described from its universality in extending it self to the whole man; set down, first, more general∣ly in the word, wholly, next, in a particular enume∣ration of the several parts of the whole man, three

in number, 1. His spirit, which, when contra-distinguished to the soul, as it is here, doth signifie the understanding and knowing part of the man. 2. His soul, whereby, being distinguished from the spirit, must be meant his will and affections. 3. His body, that is, the outward man by which the soul doth act. The third particular in the prayer is a date or term-day condescended upon, to wit, the coming of the Lord Jesus Christ, which expresseth not only the time how long he desires that Gods care in preserving and making them to grow in sanctification should last, but also the term-day when this petition shall be answered to the full, and believers made wholly blameless in holiness, without all spot of ignorance in their un∣derstanding, and disconformity to Gods will, or perverseness in their will and affections, or of any sin whatsoever in their body or outward members, all this shall be unto, or as the word may read in the second coming of Christ the Lord to judge the world. Hence Learn 1. A Minister is not to think himself exonered, when he hath pressed the pra∣ctice of all necessary duties upon the people of his charge, but he must be tenderly solicitous about the success of his pains among them: and more particularly, It is a necessary piece of a Ministers duty to be frequent and fervent in prayer with God for them, beseeching him earnestly to work that in them, which he hath pressed upon them; for, the Apostle having pressed upon them the several du∣ties of sanctification, from v. 3. of chap. 4. doth betake himself to God by prayer that he would sanctifie them wholly. 2. Precepts and exhorta∣tions

to duty which are frequent in Scripture, do not inferr any power in mans self, or in his free-will to give obedience unto what he is commanded. They only shew it is our duty to obey, Mic. 6. 8. and such a duty as do it we must if we would be saved, Luk. 13. 3. and are an outward mean by which the spirit of God doth effectually work that in his people which he requireth from them, Cant. 5. 2. with 4. for if they had sufficient strength in themselves, as of themselves, to obey, what he hath pressed upon them, to what end should he pray so fervently here unto the God of peace to sanctifie them. 5. As the grace of sanctification is not perfected at one instant, but carryed on by degrees until it be perfected at death, 1 Cor. 13. 9. there being still some remainders of the body of death in the best, Rom. 7. 24. for keeping them humble, 2 Cor. 12. 7. for giving them daily errands to the fountain of free grace for pardon, 1 Joh. 2. 1. and renewed strength, 1 Cor. 12. 8, 9. and for ma∣king them long to be dissolved and freed from sin root and branch, 2 Cor. 5. 4. So a mean degree of sanctification even though it be undoubtedly sin∣cere, should not be rested upon as satisfactory, but daily growth and progress therein endeavour∣ed, without any full satisfaction or quieting of our minds in any degree or measure, until sancti∣fying grace be fully perfected in glory: for, see∣ing they were already sanctified in part, it must be growth in sanctification for which he prayeth, which implyeth that their sanctification was not perfected, and that they themselves should much more endeavour to grow in it, and this until

Christs second coming, if their death should not prevent it. And the very God of peace sanctifie you wholly—unto the coming, &c. 4. As God becometh a God of peace and reconciled unto none but to those whom he sanctifieth, and in whom he worketh a gracious change; So he sanctifieth none but those to whom he becometh a God of peace first; and therefore that our endeavours after holiness may have success, we should have a care to get our peace made with God in the first place: for, he joyneth these two, peace with God, and san∣ctification from God, and maketh the latter to fol∣low upon the former: and the very God of peace sanctifie you. 5. As the first beginnings of sancti∣fying grace, (Ezek. 36. 26.) so our growth and progress in it is wholly from God. It is true, there are some principles of a new life wrought in us at first conversion, which have their own activity and concurrence for carrying on the work of grace in us afterward, 1 Cor. 13. 4, 5. but as they are created in us by God at the first, (Ezek. 36. 26.) so they must be excited to their work, Cant. 4. 16. upheld and strengthned in their work, Luk. 22. 32. and blessed by God with the success of growth in grace following upon their work above any efficacy that is in themselves, Phil. 1. 6. and therefore our growth in grace, doth yet remain intirely and wholly Gods work, for he ascribeth growth in grace to God as the author, while he prayeth the very God of peace to sanctifie them. 6. So many are those by-ways of errour, 2 Pet. 3. 17. profa∣nity, Heb. 12. 16. formality, &c. 2 Tim. 3. 5. to divert us from the way of holiness after we are

engaged in it, so many unexpected difficulties do meet us in the way, Act. 14. 22. and such is our levity and readiness to repent our undertaking, Joh. 6. 66. our weakness to resist tentations, Matth. 26. 70. and easiness to be led aside unto those other by-wayes, Jer. 25. that there is no less need than of the power of God who did at first engage us, to preserve us carefully, powerfully, and as it were with a strong guard, in the way of holiness; otherwise we cannot long stand upright in it, 1 Pet. 1. 5. for, he prayeth unto God to preserve them in holiness, The word in the original signifi∣eth to preserve accurately, as he who watcheth at the doors of a prison and is used Act. 4. 3. 5. 18. & 24. 23. 7. Even the understanding and knowing part of the regenerate is but renewed in part and standeth in need to be more and more sanctified by reason of a great deal of ignorance, 1 Cor. 13. 9. uncertainty, Mark 9. 24. curiosity, Joh. 21. 21, 22. proneness to mistake the Lords way of dealing, Isa. 49. 14. and several other in∣firmities which are in the understandings even of the best; for, therefore doth he pray that God would sanctifie as well as preserve even the renewed Thessalonians in their spirit. And I pray God your whole spirit, &c. 8. The will and af∣fections also of the ••••generate man are but renew∣ed in part and 〈◊〉〈◊〉 in need to be more and more sanctified; there being a great deal not only of peremptory unwillingness, sometimes, in the will to good, whereby it sometimes refuseth, John 4. 9. and frequently shifteth and delayeth the pra∣ctice of necessary duty, Hag. 1. 2. but also of an

hankering inclination unto evil, whereby it some∣times closeth with sin against knowledge, 2 Sam. 11. 4. and sometimes excites the understanding to find out excuses and subterfuges to make sin appear no sin, or but a little one, that it may well sin with less reluctancy, Cant. 5. 3. For, he prayeth also that their soul, that is, their will and affections may be sanctified, that your whole spirit and soul, &c. 9. As the Lord doth not only require in∣ward sancti••y, in the understanding, will and affe∣ctions, but also outward, in the body and all its members, (see chap. 4. v. 4. doct. 1.) So even the truly regenerate have not their very outward man so well reformed, but there is need to have it more and more sanctified. Even the body and its parts, especially the organs of sense and speech, and the instruments of the loco-motive faculty, have in them some of that natural stiffness and averseness from being exercised about good and profitable ob∣jects, and proneness joyned with agility to be em∣ployed in evil, which is spoken of Rom. 3. 10, &c. For, he prayeth that their body also may be more sanctified. And I pray God your whole spirit soul and body, &c. 10. As there is not any the least principal part and particle of the body, and the meanest faculty of the soul and such as are only subservient to the most principal faculties of it, but they are one way or other defiled with sin, and stand in need of sanctifying grace; So there is not any, no not the meanest of those in a renewed mans soul or body, to which the Lord doth not extend his special care, not only in changing and sanctifying it at the first, but also in making that

begun change to increase and grow, and in preserv∣ing the whole man and all his parts, even to the meanest, in that gracious frame and plyableness to good unto which he hath brought it. Otherwise if the meanest member of the body or faculty of the soul were left to their own keeping, they could not choose but suddenly miscarry; for, he prayeth that their whole spirit, whole soul, and whole body may be sanctified and preserved by God, and doubtless he prayeth for nothing to them, but what the Lord doth ordinarily to the renewed. 11. As all belivers shall attain to their full stature in grace, even to a perfect man, at Christs second coming, and be freed from all necessity of any further growing in grace after that; So though they will alwayes and to all eter∣nity stand in need to be preserved by God in their glorious state, and accordingly shall be preserved by him, Joh. 17. 24. yet because they are now, while in their present militant state, obnoxious to more tentations, Eph. 6. 12. and not sufficiently con∣firmed in good, 1 Cor. 10. 12. therefore they stand in more need of preserving garce now than they will then, when there shall be no devil nor wicked world to tempt them, Rev. 20. 10. & 21. v. 27. and nothing of a body of death in themselves to comply with tentations, Heb. 12.—23. as there is now: for, he makes Christs second coming, the date how long he would have God to continue in sanctifying and preserving them, which is to be un∣derstood in the way expressed in the doctrine, unto the coming of our Lord Jesus Christ, saith he.

Ver. 24. Faithful is he that calleth you, who also will do it.

He concludeth, secondly, with a promise, where∣in he assures them that God will do it, to wit, what he presently prayed for, even sanctifie them wholly, and preserve them blameless; and that because God is faithful, that is, alwayes the same, and like him∣self, who will certainly perform whatever he hath promised, and therefore he would certainly pre∣serve them, seeing he had promised so much in ef∣fect unto them, when he did effectually call them, at least to as many of them as he had so called. For effectual calling is the first breaking out and open declaration of Gods secret and eternal purpose to preserve and save those whom he calleth, Rom. 8. 30. Doct. 1. Our prayers put up to God, whether in behalf of our selves or others, should be grounded upon some explicite or implicite promise, and con∣sequently flow from faith that God will grant what we ask according to the absolute or conditional te∣nour of the promise; for, Pauls prayers were grounded upon such a promise, and did flow from such confidence even that he would do it, as he here expresseth. 2. Most absolute and certain pro∣mises may not weaken our diligence in prayer for obtaining the thing promised, but rather incite us to it. Prayer being the mean appointed of God in the conscientious practice whereof he useth to be∣stow the good things promised, Ezek. 36. 37. for, Paul did pray for their preservation, v. 23. though he certainly knew, and accordingly doth promise

unto them, that God would do it. 3. As the Lord doth still continue to call those, whom he hath once effectually called by giving them renewed sights of their natural sin and misery, 1 Tim. 1. 13. and making them renew their gripes by faith on Jesus Christ the offered remedy, 1 Tim. 1. 15. So effe∣ctual calling and the powerful drawing of a soul from nature to grace, is a speaking pledge of Gods purpose to preserve the soul so called in the state of grace, and to make him grow in grace until at last he be without spot and blameless unto the end; for, the word calleth is in the present time, and noteth a continued action, and is here given as a pledge of Gods purpose to sanctifie and preserve them, he that calleth you, who also will do it. 4. No man can know, and much less draw any comfort from the Lords eternal purpose in election to save him and perfect the work of grace in him, until he be once effectually called and become a real convert from sin to holiness; yea, he makes effectual call∣ing the first speaking evidence of election, and that which giveth access to look on the decree of election as a ground of expectation that he will perform the thing decreed; and therefore the pro∣mise here may be looked upon as conditional and suspended upon this condition if so they were called, he that calleth you will also do it. 5. There is no less than Gods fidelity impledged to believ∣ers for the most certain performance of all Gods gracious promises, so, that though they be un∣worthy to whom he should perform what is pro∣mised, yet his impledged faithfulness and truth of his nature is alwayes of that much worth as his

respect unto it will put him upon the performance; for, Paul sheweth Gods faithfulness is laid in pledge while he saith, faithful is he who calleth you who also will do it.

Ver. 25. Brethren pray for us. 26. Greet all the brethren with an holy kiss.

He concludeth, thirdly, by recommending some particulars unto their care, as, first, that they would give him and his collegues the help of their prayers, v. 25. and, secondly, that they, to wit, the Midisters and Church-rulers, to whom this and the following direction is given, would greet or sa∣lute all the brethren or members of their Church in his name, in testimony of his hearty affection to them, and take occasion hence to manifest and con∣firm their affection one to another among them∣selves, by giving them a kiss, which in those times and places was commonly used in civil salutations as the usual sign and testimony of affection. And he giveth this kiss the epithete of holy, to shew that it should be sincere and chaste, and neither unchaste nor hypocritical, v. 26. Besides what is observed upon Eph. 6. v. 19. doct. 1, 2. and Col. 4. v. 3. doct. 1, 3. Learn hence, 1. The Lord hath so dispensed his gifts and graces unto his people, that, though he giveth not an equal measure unto all; yet to every one somewhat, and to the meanest so much as they may be, sometimes and in some re∣spects, useful unto others who are most eminent▪ that hereby mutual love may be kept among all, while none can say unto another, I have no need of

thee, 1 Cor. 12. 21. for, Paul supponeth so much, and therefore calleth upon them all, even the mean∣est not excepted, to help him by their prayers, bre∣thren pray for us, saith he. 2. It conduceth much to make way for success unto a Ministers pains among a people, that they know he loveth them; otherwise if they doubt of this, they are prone to suspect, if not to cast at all that cometh from him, 2 Cor. 7. 2, 3. for, therefore the Apostle doth usually close his Epistles by saluting those to whom he writeth, in testimony of his affection to them, that what he writeth may have the more of weight with them; all the brethren, saith he. 3. A Minister should labour so to entertain love betwixt him and the people, as that no expressions of his love, nor insinuations of his for that end do tend, much less be intended, to divide the Lords people among themselves, of purpose to make both or any of the dissentient parties more devoted and strictly tyed unto him; but must endeavour that the same spirit of love which breatheth in him, may breath in all the Lords people toward one another: for, he doth so express his affection un∣to them that he willeth them to express, as it were, the same affection towards one another, while he saith, Greet all the brethren with an holy kiss. 4. As it is not sufficient for Christians to carry inward good will and affection one to another, but necessary, sometimes, that inward love be made evident by some outward expressions and testimonies of the same; So the Lords people ought not to scruple at, or upon groundless scru∣ples to abstain from, any decent and innocent ex∣pression

of love and affection, which is ordina∣rily used in the times and places where they live. Singularity in such things is not Religion, nei∣ther is scrupulosity about them any point of ten∣derness: for, he bids them express their affection by that which was the usual sign and testimony thereof at those times. Greet all the brethren with an holy kiss. But, 5. Even those external testi∣monies of love and respect may not be comple∣mental, or used only as a piece of a mans good breeding or civility, much less as an engine to ensnare the party, towards whom they are used, unto a false belief that he is affected and loved where he is not; Luke 22. 48. but they ought to be sincere and free from any base and sinful in∣gredient of that kind: So that even in external duties of common civility we are bound to ex∣ercise some one or other Christian and holy ver∣tue: for, therefore doth he require that their affection be made evident by an holy kiss, or a kiss sanctified and made holy by the grace of sincere affection which is expressed by it, and from which it doth flow. Greet all the brethren with an holy kiss.

Ver. 27. I charge you by the Lord that this Epistle be read unto all the holy brethren.

The third recommendation is chiefly pressed upon their Ministers and Church-guides, to whom it seemeth this Epistle was sent immediately to be communicate unto the rest. Those he chargeth by the Lord, or (as the word implyeth and signifi∣eth

(see 1 Sam. 14. 24. Matth. 26. 63.) he adjureth them as they would eschew the wrath and vengeance of the Lord Christ, so they would not keep up this Epistle unto themselves, but cause it to come to, and be plainly read in the hearing of all the brethren or Church-members whom he calleth holy. See upon Phil. 1. v. 1. doct. 5. Hence Learn 1. To debar and exclude the Lords people from acquainting themselves with Scripture, either by reading it themselves or hearing it read by others, is a most grievous sin, obliging the person or persons guilty to undergo the stroke of Gods eternal wrath & vengeance; And therefore not only should Scripture be translated unto the native language of every Nation where Christ hath a Church, that people may read it, and hear it, and be acquainted with it; But also the Lords people themselves ought diligently to im∣prove what helps of that kind are afforded for bringing them to intimate acquaintance with the mind of God revealed in Scripture, and look upon their so doing as a duty of greatest importance and weight; for, Paul doth charge, or, adjure them with denunciation of Gods heavy vengeance in case they should not cause read this Epistle to all the holy brethren; adjurations of which sort are not to be used but when duties of weight are charged. Now what Paul doth charge here about this Epistle was doubtless his mind in relation to other Scriptures; seeing there is nothing peculiar to this Epistle, for which the Lords people should be made acquainted with it, that may not be said of other Scriptures also; Besides, that the Apostle

doth elsewhere express himself much to the same purpose, of some others of his Epistles, Col. 4. 16. and of all Scripture indefinitely, Col. 3. 16. Doct. 2. It concerneth Ministers and Church-guides, especially, to see to it carefully that the Lords people of their charge be acquainted with Scripture, and, in order to this end, to incite them to read it in secret, Col. 3. 16. to have it read in their families, Deut. 6. 9. as also to labour upon those who have power, and whom it concerneth, that Children and young ones of both Sexes be trained up at Schools, at least so far as they may be able to read the Lords word distinctly in their own native language: for, this charge is given to the Church-guides, I charge you by the Lord that this Epistle be read unto all the holy brethren, saith he. 3. That Scripture be publickly read to the Lords people assembled together for his worship, even though it be not presently exponed and applyed by the Minister, is so far from being a part of wil∣worship, that it should seem from this place to have some stamp of divine authority put upon it, as upon an ordinance useful in its own place, as for several other ends, so, especially, for acquainting the Lords people with the language of the Holy Ghost speaking in Scripture, and with the History of the Bible, a great part whereof otherwise some may possibly never so much as once hear with their ears, though they live to many years: for, he chargeth them not only to incite the Lords people to read this Epistle themselves and apart, but that it be read unto all the holy brethren, to wit, (as it seem∣eth) being assembled together.

Ver. 28. The grace of our Lord Jesus Christ be with you. Amen.

He concludeth the Epistle, lastly, by his usual and confident farewel-wish for our Lord Jesus Christ his grace, or, favour, as the fountain, and all good things, as streams flowing from it, to be conveyed to them and continued with them. Be∣sides what is already observed upon the like fare∣wel-wish in the close of the four former Epistles. Hence Learn, So inexhaustible is the fountain of Gods free grace and favour, and so copious are the streams of all spiritual blessings flowing from it, that no such measure either of the one or the other can be attained by any, but more may be had; more is allowed, and more and more is daily to be sought and thirsted after: for, though real be∣lievers among them had received already a great measure of Gods grace and favour, in its sense and in its effects, yet he wishes unto them not only the continuance of what they had, but some fur∣ther degree to be added as more of it, while he saith, The grace of our Lord Jesus Christ be with you all. Amen.