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

CHAP. III.

IN the first part of this Chapter, the Apostle doth press upon them four several exhortations to their duty. In the first where∣of he exhorts them to pray for himself, and other faithful Mi∣nisters, and that, first, for the progress of the Gospel committed to them, v. 1. next, for the preservation of their persons, v. 2. To which he subjoineth a seasonable comfort against their fear, v. 3. In the second, he exhorts them unto obedience to his doctrine in general, v. 4. in the third, to the love of God and patience in spe∣cial, v. 5. In the fourth, he chargeth them to cen∣sure disorderly walkers, or idle loiterers, and to abstain from intimate fellowship with them; which charge is propounded, first, more generally, v. 6. and accordingly prosecuted, to v. 11. while he condemns their disorderly practice, first, because it was contrary to his own example, v. 7. who la∣boured hard among them besides his publick preach∣ing, v. 8. that he might cast them a copy not to live idly, v. 9. Secondly, It was contrary to his doctrine also, v. 10. Next, he prosecutes this charge more particularly, to v. 16. while he, first, describes those disorderly walkers from two of their properties, Idleness and turbulent curiosity, v. 11. next, he doth command them to quit both those vices, v. 12. and thirdly, speaketh to those

who walked orderly, first, exhorting them not to grow remiss in well-doing, notwithstanding of their many discouragements, v. 13. Next, pre∣scribing unto them how to censure delinquents by excommunication, v. 14. and how to use modera∣tion towards the party censured, v. 15.

In the second part of the Chapter he concludeth the Epistle, first, by praying for peace and Gods presence to them, v. 16. next, with his usual fare∣wel-wish, v. 18. Having first shewn for what use he did always write that part of his Epistles with his own hand, v. 17.

Ver. 1. FInally brethren, pray for us, that the word of the Lord may have free course, and be glorified even as it is with you.

The Apostle having made a transition from the preceding doctrine by the word finally (implying as the Original beareth, there did somewhat yet remain necessary to be added) doth enter the first of his exhortations; wherein he beseecheth them lovingly as brethren to pray for him and his col∣legues, and consequently for all other faithful Mi∣nisters. Particulars to be prayed for are two: The first is in this verse, and hath respect unto the Gospel, here called the word of the Lord (See upon Phil. 1. 14. doct. 1.) which is entrust∣ed to Ministers, 1 Thes. 2. 4. and concerning it, they were to pray, first, that it might have free course, or (as it is in the Original) might run, that is, be speedily propagated far and near, and

all things removed out of the way which might hinder its course. Next, that it might be glorified, even as it was with those Thessalonians, that is, not only be mightily prevalent in converting many to God, whereby the glorious power of God working by it should be seen and acknowledged, 1 Cor. 14. 25. but also the profession of the Gospel might be adorned with the answerable fruits of an holy life in those who hear it, which brings no small glory and credit to the Gospel, Tit. 2. 10. as the profane life of professours doth dishonour it, 2 Pet. 2. 2. Doct. 1. See a Doctrine from the word, finally, or furthermore, upon 1 Thes. 4. v. 1. doct. 4. finally, brethren. 2. Most eminent Chri∣stians for gifts and graces are usually most sensible of their own wants, and so far from undervaluing others, being compared with themselves, that they highly prize what worth is in them, and can plea∣santly stoop to receive some spiritual benefit and advantage from them; for, though Paul did ex∣ceed them all in spiritual induements, yet he most affectionately seeketh the help of their prayers. Finally, brethren, pray for us. 3. Ministers should so lay out and employ what stock of gifts and graces they already have for the good of the Lords people, as that they jointly endeavour by all means, of Reading, Meditation, 1 Tim. 4. 13, 15— and of prayer by themselves, 2 Cor. 7. 5. and of others, to acquire a new supply of strength and fur∣niture for enabling them to their work; lest other∣wise they run dry, and have little or nothing to say unto any good ••urpose, 1 Tim. 4. 15. for, Paul having instructed them, and prayed for them in

the former part of this Epistle, doth now beseech them to deal with God for a new recruit of fur∣niture for him. Pray for us. 4. As it is the duty of Christian brethren mutually to pray for, and to require the performance of this duty from one another: So the most effectual way for engaging others to pray for us, is to make them know we pray for them, and that we esteem of them as such whose prayers are somewhat worth; for, Paul be∣ing to crave the help of their prayers, did shew, chap. 2. v. 16. that he prayed for them, and doth here shew he esteemed them as brethren, that here∣by he may engage them. Brethren pray for us. 5. The great care of a faithful Minister, and that which lyeth nearest to his heart, and which of any other thing he recommendeth most to the care of others, is, not so much his own personal respect or preservation from hazard, as the success and thriving of the Gospel by the blessing of God upon his pains, and the pains of others; for, this is it he recommends unto them to be prayed for in the first place, and the care of his own person but in the second. Pray for us, saith he, that the word of the Lord may have free course. 6. It is the du∣ty of the Lords people and servants not only to give the Gospel countenance and entertainment where it already is, but also to have enlarged de∣sires, seconded with the utmost of orderly endea∣vours, for the spreading and propagation of the Gospel unto those places where it is not; for, this is it that Paul would have them to pray for here, even that the word of the Lord may have free course. 7. So great and many are those obstructions cast in

by the Devil and men in the way of the Gospels progress, Act. 10 23. that no humane endeavours, nor any thing else except the omnipotent power of God, can fully remove them; for, he seeth a ne∣cessity of prayer to God, that the word of the Lord may have free course. 8. It is the duty of Mini∣sters and people not only to endeavour that the Gospel may run through the tongues and ears of many, and outward subjection be rendred to it, but also that it be received in hearts, and that so much be testified by the holy life and conversation of those who do receive it: Neither are they to rest satisfied with the former without some pro∣mising evidences of the latter: for, he will have them to pray not only that the Gospel may have free course, but also that it may be glorified. See the Exposition. 9. That the word of the Lord hath prevailed mightily with our selves, and car∣ryed us captive to the obedience of it, should serve us both as an incitement to deal with God in behalf of others, that they may be gained in like manner, seeing grace is not envious, 1 Cor. 13.—4—and for a ground of hope that our labour of that sort shall not be in vain in the Lord: for, that he may incite them to pray for others with confidence, he minds them how the Gospel had prevailed with themselves, even as it is with you, saith he.

Ver. 2. And that we may be delivered from un∣reasonable and wicked men: for all men have not faith.

Here is, first, the second particular to be prayed for, and it respecteth the person of Paul, and of other faithful Ministers, concerning whom they were to pray that they might be preserved and de∣livered (to wit, so long as God had any work for them, 2 Sam. 15. 25, 26.) from the cruelty and snares both of open and secret enemies, who are here called, first, unreasonable, that is, men dement∣ed, whom no reason could satisfie, or (as the greek word implyeth) men of no abode, possibly the va∣grant Jews, or men unworthy to have any place or respect among men. Next, wicked, that is, men of a vitious life, or, more particularly (as the origi∣nal also implyeth) men desirous of trouble, and procuring trouble to others. Secondly, he gives a reason why this petition for their delivery and pre∣servation was necessary, and also hints at the cause of mens absurdity and wickedness presently spoken of; to wit, because many, even of those within the visible Church, had not the grace of saving faith; and leaveth it unto them to gather that no good was to be expected from such to Christs faith∣ful Ministers. Doct. 1. Not only the Gospel which Ministers do carry, but also the persons of Ministers for the Gospels sake, should be respected and cared for, both by themselves, and by the Lords people of their charge. Those earthen vessels should be regarded because of the precious liquor

contained in them; for, Paul having recommended unto them to pray for the spreading of the Gospel in the first place, doth now enjoyn them to pray for the preservation of his person and of other faithful Ministers in the next. And that we may be delivered, saith he. 2. As faithful Ministers may alwayes look to meet with opposition: So they who oppose them most, and the work of God in their hands, are usually men of turbulent spirits, unreasonable carriage, and for one bad property or other somewhat infamous, even such as Pauls oppo∣sites here spoken of, that we may be delivered from unreasonable and wicked men. 3. Wherever a spirit of opposition against the publick Ministry doth enter, it turneth malapert and shameless, so that no eminency of parts, of place, or unblameable∣ness of life in Christs Ministers, can prove a suf∣ficient sanctuary to shelter them from it: for, Paul was eminent for all those, and yet those absurd and shameless men did create trouble and hazard to him, That we may be delivered from unreasonable and wicked men. 4. The visible Church hath al∣wayes in it a mixed multitude of good and bad, wh••a•• and tares, Matth. 13. 24. neither have the labours of the most eminent Ministers, been ever, for what appeareth, so far blessed of God, as to be the means of conveying saving grace unto all who heard them; for, he sheweth that even in that time when the Apostles were Preachers, all men had not faith, and this must be understood of men in the visible Church, for they knew sufficiently that all others who were without the Church had it not. 5. As the grace of saving faith doth powerfully restrain a

mans turbulent, sensual and irrational affections; So any other restraint, where this is wanting, will prove but weak to keep them at under, if a suitable tentation be once presented; for, he makes their want of faith the cause of their unreasonable, tur∣bulent and wicked carriage: for all men have not faith, saith he. 6. As the grace of faith is not be∣stowed by God upon all who hear the Gospel, but upon some only, even the elect, Act. 13.—48. so it is a speaking evidence that such have no faith who prove shameless, absurd and turbulent in their opposition to faithful Ministers, and to the work of God in their hands: for, he maketh their opposi∣tion flow from their want of faith: for all men have not faith, saith he.

Ver. 3. But the Lord is faithful, who shall stablish you, and keep you from evil.

The Apostle doth here encourage them against their fear of falling from truth, which he foresaw would readily arise from what he presently spoke, of the many open and secret enemies to truth, and to the sincere Preachers and professors thereof; as appeareth from the adversative particle But: and he encourageth them by assuring them that God would, first, stablish or confirm them in good, so as they should not totally nor finally fall from it, 1 Joh. 3. 9. 2. Most carefully keep them, as a prison is kept (as the word implyeth) from evil, that is, from Satan that evil one, together with all his evil and mischievous devices, even every evil work, 2 Tim. 4. 18. to wit, so as sin should not

have dominion over them, Rom. 6. 14. The tru••h of all which is confirmed from this that God is faith∣ful, one who may be trusted, and will perform whatever he hath promised, where he supponeth that God hath promised never to leave them, who have once sincerely closed with him, according to Joh. 10.—28. and therefore his faithfulness must be engaged to establish and keep them. Doct. 1. As the truly Godly, upon the apprehension of any pinching hazard, are of all men aptest to be dis∣couraged with thoughts of their own weakness, 1 Sam. 27. 1. So it is the duty of every faithful Minister carefully to foresee what may prove dis∣couraging to any such, and tenderly guard against it: yea such should be his tenderness in this, that their hazard should make him in a manner forget his own: for, though the rage of enemies was mainly bent against Pauls own person, yet he is more taken up how to guard against the discou∣ragement of the Lords people, which he foresaw would arise from it, than to provide for his own safety. But the Lord is faithful, saith he, w••o will stablish you. 2. Then doth a Minister wisely guard and underprop the Lords people against dis∣couragements arising from their own apprehended weakness, when he doth not labour to possess them with the contrary thoughts of their own strength, which indeed is none, 2 Cor. 3. 5. but rather con∣firming whatever thoughts they have of that kind, he doth fasten them upon the power and faithfulness of God for their support; for, so doth Paul here, But the Lord is faithful, saith he, who will stablish you. 3. That Gods fidelity is impledged for the

performance of his promises, See upon 1 Thes. 5. v. 24. doct. 5. for God is faithful. 4. The final perseverance of believers in good, and their pre∣servation from evil in the extent mentioned in the exposition, is absolutely promised, and most un∣doubtedly shall be performed: for, the impledging of Gods faithfulness for it, implyeth that it is a thing promised. But God is faithful who shall sta∣blish you, &c. 5. The infallible perseverance of the Saints in good, and their preservation from evil, doth not flow from the nature of grace in it self, which is but a created quality, and may be crushed if there were not some external help to underprop it, Rev. 3. 2. nor yet from any fixedness of their own resolutions, which are in themselves but changeable, Jer. 20. 9. but from the power of God who standeth engaged to bear them through against all opposition in the contrary. But God is faithful, saith he, who will stablish you.

Ver. 4. And we have confidence in the Lord touch∣ing you, that ye both do and will do the things which we command you.

Here is his second exhortation wherein he doth most effectually, though indirectly, incite them to obey the doctrine delivered by him in general, as the rule of their life and conversation, while he professeth his charitable confidence, ground upon the Lord and his grace, of their present and future obedience to what he had commanded them in the name and authority of Jesus Christ, as the word in the orignal doth imply. See upon 1 Thes. 4. v. 2.

Understand him here to speak, 1. Of the present obedience of the most part, as to the main of his injunctions, though in some things they were de∣fective, as appeareth from v. 6, &c. and, 2. Of the fewer, though better part, as to all his injuncti∣ons in general. And, 3. Of them all as to their future obedience, whereof he was charitably con∣fident, though for the present, as said is, they were in some things blame-worthy. Doct. 1. It is the duty of Ministers towards the Lords people of their charge, and of all Christians mutually towards one another, charitably to believe and hope the best of their inward good condition and perseverance in it, where there are any probable, though not infallible, evidence; for charity thinks no evil, 1 Cor. 13—5. Thus Paul had confidence that they both did and would do, &c. 2. We ought to ground our cha∣ritable confidence of peoples perseverance in well-doing, not in themselves whatever be their present goodness (for all men are weak, Mat. 26. 41. and lyars, Rom. 3. 4.) but in the Lord, who alone can powerfully encline their hearts to good and preserve them in it; for, Paul had confidence, not in them, but in the Lord concerning them. 3. It is a singu∣lar piece of ministerial prudence for a Minister, in some cases, and when he hath to do with some people, especially those in whom he seeth any ap∣pearance of good, & yet an aptness not to be discou∣raged with the bad thoughts which discerning gra∣cious men may have concerning them, to point out to such their duty, and to incite them to it, rather by shewing his charitable thoughts of their present and future obedience, than by a rigid pressing of

their duty on them, joined with an upbraiding of them for some present neglects, and his professed diffidence of their amendment in time coming; for, Paul incites them to obedience by professing the confidence he had of them. And we have confi∣dence that ye both do and will do. 4. It is the duty of people to improve what place they have in the charity of faithful Ministers, or discerning Christians, as a spur to incite them to further dili∣gence, and to walk answerable to that esteem which others have of them, and not to rest upon it, as if having it they had enough; for, Paul doth express his charitable confidence of them, that they may be thereby incited to their duty. We have confi∣dence that ye both do, and will do. 5. As the life of a Christian is more in practice and in doing, than in profession and word-speaking; So the rule of their practice is not the example of others, Exod. 23. 2. nor yet the dictates of their mother∣wit or natural reason, Rom. 1. 21, 22. and much less, the sway and inclination of their corrupt af∣fections, Isa. 57.—17. but the word of God and those injunctions of his sent Ministers which they as his Lyon-heraulds do press upon them from him; for, he expresseth the Christian mans exercise, by doing what he commanded them in the name and authority of Jesus Christ. Ye both do and will do the things which we command you, saith he. 6. The practice and obedience of Chri∣stians according to the forementioned rule, must be both universal, extending it self to all that is commanded, and constant, so as not only they be∣gin well, but also continue unto their Journeys

end; for, so was their obedience. We are confi∣dent ye both do and will do the things which we command.

Ver. 5. And the Lord direct your hearts into the love of God, and into the patient waiting for Christ.

Followeth his third exhortation, whereby, while he prayeth the Lord to direct their hearts or make them straight, he doth also indirectly in∣cite them to the exercise of two graces, which are chief parts of, and have special influence upon the obedience formerly pressed. First, the love of God, understand, that whereby we love God; under which is contained love to our Neighbour, as a stream flowing from that fountain, Matth. 22. 37, 39. Although the sense and feeling of Gods love to us spoken of Rom. 5. 5. needeth not to be excluded. Secondly, Patient waiting for Christ, or (as the word is in the original) patience of Christ. It implyeth patience with expectation, even such a patient enduring of hardships in the way of our duty for Christs sake, as is joined with, and floweth from a well-grounded expectation of good things to be received from Christ, especially at his second coming. Doct. 1. As the hearts of men are in the hand of the Lord, who alone can powerfully encline, direct and turn them where∣ever he will, Prov. 21. 1. So it concerneth us highly to see to the heart that it be rightly inclined, seeing wheresoever it goeth, it doth powerfully

draw the whole man with it; for, Paul doth pray the Lord to direct their hearts. 2. That Christi∣ans do continue constant in the course of begun obedience, there is of necessity required a conti∣nual supply of influence from God, together with some fervour of love to him, and patient expecta∣tion of good things to be received from him, which may serve as cords to draw us forward in the way of duty, against all tentations and discouragements which will be otherwise prevalent to retard and draw us backward, 2 Cor. 5. 14. Psal. 27. 13. for, as a mean of their continuing to do what he com∣manded them, he prayeth the Lord to direct their hearts into the love of God and patient waiting for Christ. 3. As the heart of man is by nature crooked and perverse; So it is in a special manner averse from the love of God, whom, though he be the chief good, yet, every man by nature doth hate, though not as he is Creator and preserver of the world, yet as he is a just Judge armed with vengeance against evil doers, yea and there are dregs of this averseness even in the truly Godly, who have a law in their members rebelling against the Law of God written in their mind and renewed part, Rom. 7. 23. for, this crookedness and averseness from love to God is implyed, while he prayeth the Lord to direct, or make straight, their hearts into the love of God. 4. The hearts of men by nature are also averse from undergoing a suffering lot for Christ, and from taking that comfort under the cross which ariseth from the hope of a promised out-gate and reward, as being unwilling to give any further trust to the precious promises than they see of present

performance, 2 Pet. 3. 4. yea, and there are dregs of this averseness also in the truly regenerate (though not allowed of by themselves, Psal. 42. 9.) as appeareth from their desire to shift a cleanly cross, Matth. 16. 22. and therefore small courage oft∣times under it, Heb. 12. 13. or hopes of an out-gate from it, 1 Sam. 27. 1—for averseness is also implyed while he prayeth the Lord to direct their hearts—into the patient waiting for Christ. 5. How averse soever the hearts of men in nature, or of men renewed, are from the exercise of those or other graces; yet there is omnipotency in God to make them straight when he will, and to encline them powerfully to love where they hate, to take up a cross for Christ contentedly; and to hope for what they see not, confidently; for, while the Apostle prayeth that the Lord would direct them to love and patience, he doth suppone that God hath power so to direct them. 6. The graces of love to God, of patience under a suffering lot and of well-grounded hope, do well together, in so far as where love to God is rooted in the heart, together with a firm expectation of all those good things contained in the promise to be received from him, there can be nothing too hard to be undergone and suffered for him, Rom. 8. 35. 2 Cor. 4. 16. with 5. for, Paul doth pray for all those jointly, even the love of God and patient waiting for Christ: see the Exposition.

Ver. 6. Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw your selves from every brother that walketh disorderly, and not after the tradition which he received of us.

Here beginneth his fourth exhortation, upon which he insisteth most and dealeth more perempto∣rily in it, than in any of the former, as that which is his great work in the first part of this Chapter, and to which all the rest have been preparatory in∣sinuations. And first, being to handle this purpose more generally to v. 11. he straitly commands them in the name and authority of Jesus Christ to withdraw from, or have no familiar intimate fel∣lowship with, any brother, or Christian in external profession, who walketh disorderly, or that, as a disorderly souldier (from which the word in the original is borrowed) did any wayes transgress the order, bounds and limits of his particular calling and station assigned him by God, and thereby pro∣ved offensive to the Church, and especially such as lived idly neglecting their own business, and in∣truded themselves upon the affairs of others (see v. 11.) even all those (as the Apostle doth here further explain himself) who walked contrary un∣to and not after that tradition, or doctrine, deli∣vered by him against idlers whereof, v. 10. and therefore were to be discountenanced, and their company abandoned as is here commanded. Now though every Christian is bound to abstain from all voluntary and unnecessary fellowship with profane

men, in so far as they do not seem to countenance or encourage them in their sin, even though they be not excommunicate and cast out by the Church, Psal. 26. 4, 5. yet seeing it is clear the Apostle speaketh of excommunication, v. 14. and the dis∣orderly walking here mentioned is a sin continued in after publick (1 Thes. 4. 11.) and private ad∣monition (1 Thes. 5. 14.) Therefore the with∣drawing from their fellowship here commanded seemeth to be the consequent of the Churches pub∣lick censure, in the enjoyning whereof the antece∣dent censure is enjoyned also, to wit, that the Church-guides should excommunicate the contu∣macious, and all Church-members should with∣draw from the party so censured. And seeing this purpose is handled here more generally and to be insisted on more particularly, v. 11, &c. I shall only observe these general doctrines from it. 1. Though Ministers ought in wisdom to deal with the Lords people, for the most part, by meek intrea∣ties and prudent insinuations (see v. 4. doct. 3.) yet where their authority, or rather the authority of Christ in them, hath been contemned, their meekness abused, and when they have to do with a prevalent growing evil, it is their duty to be more peremptory, and with all authority to charge and command; for, so doth Paul here in those cases, now we command you in the name of our Lord Jesus Christ. But, 2. The sharpness of their most pe∣remptory commands should be in prudence allayed somewhat, with a seasonable mixture of their af∣fection and brotherly love to those, whom they so command; lest otherwayes their imperious way

be lookt upon as a piece of insolency, and meet with contempt and disdain instead of obedience; for, so doth the Apostle here while he calleth them bre∣thren. Now we command you brethren, &c. 3. A Minister should also see to it carefully that his pe∣remptory commands and threatnings be grounded upon the authority of Christ, as being first enjoyn∣ed and denounced by him, otherwise he cannot ex∣pect that any thing spoken by him, though with ne∣ver so much authority, zeal and boldness, can have great weight in peoples consciences; for, such were Pauls peremptory commands. We command you in the name of our Lord Jesus Christ. 4. It hath ever been the lot of the Church of Christ to have some professours in it, whose way and car∣riage hath been in no measure answerable unto that which they did profess; for, even in this Church, so highly commended, chap. 1. 3, 4. there were some such, as is supponed while he bids them with∣draw from every brother, or Church-member, who walketh disorderly. 5. The way and carriage of such is more to be detested and shunned, than if they were professed enemies, in so far as they are a greater reproach to the Gospel, 2 Pet. 2. 13. and make the name of God which they profess to be blasphemed by others; Rom. 2. 23, 24. for, Paul bids withdraw, not so much from avowed Heathens, as, from every brother that walketh dis∣orderly. 6. There is no Church-member whose quality, rank or station, doth wholly exempt his disorderly scandalous walking from the Ecclesiasti∣cal cognition of Christs Ministers, or can keep the Lords people free of hurt and damage from his

evil example, if they converse familiarly with him; for, he bids the people withdraw from every brother, without exception, who walketh disorder∣ly, which supponeth that the Church-guides should first censure them, as was shewn in the Exposition. 7. There is a difference to be made, both in the inflicting of Church-censurrs by Church-guides, and in the withdrawing of familiar fellowship by private Christians; betwixt those, who being sur∣prized with some violent tentation, do but once or twice step aside from the rule of their duty, and others whose continued strain and course of life is still disorderly: for, he bids withdraw on∣ly from those who walk disorderly, or whose con∣tinued way and course was such, as the word walk imports. 8. So hardly are our hearts brought up to a perfect hatred and detestation of sin; that though possibly we have some abhorrence from committing it our selves, yet we take pleasure in them who do it, and with great difficulty we are made to withdraw from them or discountenance them in it; for, therefore he seeth it needful to give them such a peremptory charge, in the name of our Lord Jesus Christ, to withdraw from them that walk disorderly, and the word rendred with∣draw signifieth to abstain from that whither the sway and inclination of our mind doth carry us. 9. As once receiving and professed embracing of Divine truths for the rule of duty, doth make the rejecter thereof more guilty, than if he had not received them at all: So those do live disorderly whose life and conversation is not ordered according to the prescript of Gods word, how strictly soever they

do conform themselves to the Civil Laws of the Land wherein they live: for, he saith that brother did walk disorderly, who did not walk according to the tradition, or doctrine delivered by him from God, and aggravate their sin from this that they had once received that tradition. And not after the tradition which he received of us, saith he.

Ver. 7. For your selves know how ye ought to fol∣low us: for we behaved not our selves disorderly among you.

Here is a reason serving both to inforce the duty of censuring, and withdrawing from those, who walked disorderly, and to aggravate the sin of those who did so walk. It is taken from the Apostles example propounded first here in general. He walked not disorderly, that is, lived not idly, as he after explains. And for the force of this reason to condemn the contrary practice, he appealeth to their own conscience, if they did not know and were suf∣ficiently convinced of their obligation to follow his example; and to discountenance those who did otherwise, to wit, in so far as he was a follower of Christ, 1 Cor. 11. 1. as he was indeed in this par∣ticular, and they did also know it. Doct. 1. As Christians ought to walk according to their know∣ledge. So he is not worthy of the name of a Chri∣stian, who knoweth not this, that a man is bound to follow the example of his Minister, in so far as he doth follow Christ; seeing Ministers are given to teach the Lords people not by their doctrine only but by their example also, 1 Tim. 4. 12. for, Paul

supponeth they knew how they ought to follow him, and draws an argument from thence for pressing this duty upon themselves, for ye your selves know how ye ought to follow us. 2. As all who know their duty do not walk according to it, but too too many do live in the practice of those evils, for which their heart, their light, and conscience doth condemn them: So sins done against knowledge have in them a singular weight and aggravation be∣yond sins of ignorance. They make the sinner more inexcusable, Rom. 2. 1. and his punishment the greater, Luk 12. 47. for, he aggravateth their sin from this that they knew they should have fol∣lowed his example, and yet did it not: for your selves know how ye ought to follow us, saith he. 3. It aggravateth also our neglect of duty not a little, that we not only know our duty, but also have a cloud of witnesses and shining examples going before us in the way of our duty, whereby all pretence of impossibility to perform our duty is removed seeing men subject to the like infirmities have already practised it; for, he aggravateth their sin from this, that he and his associates had given them an example in the contrary, we behaved not our selves disorderly among you. 4. It concerneth much the Lords servants, who are sent to press the practice of duty upon others, so to walk, as their life and carriage may hold out a copy of that obe∣dience which they require from the Lords people. Hereby their doctrine hath the greater weight, Matth. 5. 15, 16. and otherwise they are a re∣proach to the Gospel, 1 Sam. 2. 17. and they them∣selves, at least, do reap no profi•• by it, 1 Cor. 9. 23.

for, Paul practised himself what he pressed upon others. We behaved not our selves disorderly among you.

Ver. 8. Neither did we eat any mans bread for nought; but wrought with labour and travel night and day, that we might not be chargeable to any of you.

He applyeth what he spoke of his own example in general to the particular wherein they were guilty, by shewing he did not eat bread, or take his ordinary food in meat and drink (as Gen. 3. 19.) from any man for nought, or without money, and price payed for it. Where he speaks according to the common opinion of earthly minded men, who think whatever maintenance is given to Mini∣sters for their Ministerial labours is bestowed upon them for nought, though it be not so, Mat. 10. 10. Now the Apostle sheweth that even in their sense he took nothing for nought, but that he might be able to sustain himself, besides his publick preach∣ing (which was his proper employment, 1 Cor. 1. 17.) he wrought in tent-making, Act. 18. 3. even to weariness, and after he was wearied, as the words, labour and travel, do imply, and that both night and day, (See upon 1 Thes. 2. 9.) and he mentioneth a twofold end proposed to himself why he did so work; The first is in this verse, That he might not be chargeable, or burthensome to any of them. He meaneth not as if the maintenance of a Minister should be accounted a burthen by the flock, but that some miserable wretches among

them would have thought it so. Besides, it is not improbable that a great part (though not all, Act. 17. 4.) of those who had first received the Gospel in that City were of the poorer sort, whom he had no will indeed to burthen. Besides what is marked upon a parallel place, 1 Thes. 2. 9. doct. 3, 4, 5. concerning 1. A necessity lying upon men of dimit∣ting themselves to the meanest of employments before they want a mean of livelyhood. 2. The lawfulness of a Ministers using some handy labour in some cases. 3. The groundlesness of the Po∣pish tenet about works of supererrogation; observe further hence 1. Circumstances of time, place, company and such like, may make an action become exceeding sinful; and abstinence from it a necessa∣ry duty at some times, the practice whereof is in it self indifferent, lawful, yea and in some cases necessary: for, all things being considered, it was a necessary duty for Paul not to take bread of those Thessal••nians without price, though the thing in it self be not simply unlawful. Otherwise, hospita∣lity and giving of meat for nought could not be commanded, Titus 1. 8. nor those ancient love-feasts among Christian friends could be commended, as we find they are; Jude 12. Neither did we eat any mans bread for nought. 2. The Lord doth some∣times call his servants to spend and be spent among a people, from whom they do receive or can expect but lit••le of worldly encouragement, that thereby they may have an occasion to make their sincerity in the work of the Lord appear both to their own heart and ••he consciences of others, who may evi∣dently see their Ministers are not seeking theirs but

them, 2 Cor. 12. 14. for, Paul did not receive so much encouragement worldly as bread to eat among those Thessalonians. Neither did we eat any mans bread for nought. 3. It pleases the Lord in deep∣est wisdom, sometimes, to measure out a very hard lot in things worldly to his dearest servants, and to give but little of earth to those who glorifie him most upon earth, and upon whom he intends to be∣stow a more than ordinary measure of glory in Heaven, that none may know by those things whe∣ther he be worthy of love or hatred, Eccles. 9.—1. for, even Paul, that elect vessel of the Lord, is made to work for a livelyhood with labour and travel night and day. 4. Though Ministers are not tyed to follow this example of Pauls, here recorded, in all particulars, because of the great inequality be∣twixt him and them, by reason of his super-emi∣nent gifts, and his extraordinay assistance, which made it less necessary for him to spend so much of his time in reading and preparation for publick duties, as ordinary Ministers must do. Besides, that some reasons peculiar to this Church and to that of Corinth, did oblige him so to walk towards them, though he did not find himself so obliged towards others who had not the like reasons. However, I say, that therefore other ordinary Mi∣nisters are not tyed to follow his example in all par∣ticulars; yet they are so far to follow it, as to endeavour that the Gospel which they Preach may be as little burthensome and chargeable to people as in them lyeth: for this was the thing Paul aimed at, that we might not be chargeable unto any of you, saith he. 5. It is a duty incumbent unto the Lords

people to maintain their Ministers in a way credita∣ble to the Gospel, even when, through reason of poverty, their so doing would prove burthensome unto them; for, he saith not, that they ought not to have sustained him, because of their poverty, only he would not eat their bread for nought, that he might not be burthensome unto them, and v. 9. he asserts his own power and right to have exacted maintenance from them, and consequently they were bound to give it.

Ver. 9. Not because we have not power, but to make our selves an ensample unto you to fol∣low us.

Lest the Apostles example had been urged by co∣vetous wretches, for a law and rule to the prejudice of other Ministers, though not in the same circum∣stantial case with Paul, he doth therefore, first, as∣sert his power and right to take maintenance from them, so that his not exacting it was not because he had not power to demand it. Next, he mentioneth the second end why he laboured so hard, and did not exact his right, to wit, that he might thereby in his own practice held forth a lively example and copy to be followed by them, both in what he had pre∣scribed to them about diligence in some lawful call∣ing, seeing he did more than otherwise he needed for their example and encouragement, as also in departing somewhat from their right as he had done, rather than they should over-burthen their brethren. Doct. 1. Though there is nothing more reasonable than that they which wait at the Altar

be partakers of the Altar, 1 Cor. 9. 3.—and that a Minister who spends his time and strength among a people should be maintained by them; yet the contrary opinion hath been early hatched and alwayes held on foot by some, who look upon the Ministry as an idle calling, and that nothing of right belongeth to them who labour in it, as due unto them, for their works sake, Satan hereby taking advantage of the earthly-mindedness of some, and heart-enmity to the Gospel in others, to starve the Gospel and publick ordinances of Gods worship out of the world, when he cannot prevail to drive them away by force; for, Paul foresaw there would be some so disposed; and therefore asserts the right of Ministers to exact maintenance, not be∣cause we have not power, saith he. 2. It concern∣eth therefore the Ministers of Jesus Christ to assert their right, both by the Laws of God and men, to a competency of worldly maintenance, and carefully to guard, lest any deed of theirs do weaken their right, though not so much from respect to them∣selves, who, at least many of them, have sufficient parts to employ in any other calling for gaining their livelyhood, as well as other men, but from respect to the Gospel and the eternal well-being of peoples souls; for, Paul foreseeing that his ex∣ample would possibly be alledged by some covetous misers to enervate the Divine right of Ministers to maintenance, he doth here assert it, Not because we have not power, saith he. 3. Christian sobriety will teach a man so to speak to the commendation of his own moderation, and not exacting the rigour of his right in some cases, as that he do not reflect

upon others who do not exercise the same modera∣tion, as not being called to it, because they are not in the same case; for, Paul doth not reflect up∣on the practice of other Ministers, who not being in the like case with him, should exact maintenance, while he asserteth both his own and their right to it. Not because we have not power, saith he. 4. Not only Ministers, but all and every one are bound to remit somewhat of that, which, in strictest justice, they might exact, rather than to over-burthen, and break their poor brethren, by exacting all their right from them; for, he holds forth his example in remitting of his right to be followed not only by Ministers, but the people also in the like case, but to make our selves an ensample unto you to follow us, saith he. 5. The Lords Ministers should, as by all lawful means, so especially by the exercise of wise and justifiable moderation in things relating to this present world, endeavour to gain that love and respect among the people of their flock, where∣by they may be the more incited to follow their ex∣ample in things honest and just; especially seeing such is the humour of people, as not to trouble themselves much in following their copy, except they affect and respect the hand that wrote it; for, Paul did remit of that which was otherwise his just right, to make himself an example unto them to follow him.

Ver. 10. For even when we were with you, this we commanded you, that if any man would not work, neither should he eat.

Here is a second reason serving both to dondemn the sin of idleness and their neglect of censuring that sin, because their practice herein was not only contrary to his example, as is already shewn, but also to his doctrine, whereby he had commanded and by his Apostolick authority enacted for a stand∣ing law, that whosoever having otherwayes strength and opportunity, will not work, that is, employ, either his body, or mind, or both, in some honest labour, for promoting one way or other the good of mankind, such a man should not eat, that is, should not be born with, sed, or maintained among Christians, that so being redacted to straits, he may be constrained to betake himself to some honest em∣ployment. Doct. 1. As the Lords Ministers should press upon people, not only practice of religious duties, but also painfulness and diligence in some particular calling: So it is the duty of the Lords people, and of every one in their station, to pro∣move obedience to the lawful commands of Christs Ministers, both in themselves and in others; for, Paul doth press upon all to work in some particular calling, and to promove obedience to his direction herein, by discountenancing such as would not obey, while he commandeth that if any would not work, neither should he eat. 2. As it is the duty of Mi∣nisters to give timeous warning against a sin, when it beginneth to spread, and before it come to a

height among a people: So the more temeous warning hath been given of the evil that is in any sin, the greater is their guilt, who notwithstanding contiue in it, or do not what they might and should to suppress it; for, Paul had given order timeously, even while he was with them, to suppress this sin of idleness, and doth hence aggravate their guilt in that they had not done so: for even when we were with you, this we commanded you. 3. It concerneth all men, and especially those who are entrusted with the Churches common Charity, to employ it wisely, and so as, to the best of their knowledge, they do not thereby furnish fewel to the lusts of any, or fe••d them in their sinful idleness, or any other way misapply it to such as are not due objects; for, the command is given to all men, chiefly to the Church-guides, that they do not em∣ploy their own, or the Churches charity, to main∣tain idle vagabonds and wilful loyterers. If any would not work, neither should he eat. 4. It is the Lords allowance that those who do not work, not, because they will not, but either they are not able to work, or though they be able and gladly would, yet cannot get employment to work, I say, it is the Lords allowance that such be, so far as is possible, maintained upon the charity of others, especially if they have nothing of their own whereby to main∣tain themselves; for, the command is not given about those who do not work, through want of abi∣lity, or of opportunity, but only them who will not work, that they should not eat.

Ver. 11. For we hear that there are some which walk among you disorderly, working not at all, but are busie-bodies.

The Apostle being to speak both to idle loyter∣ers, and to this Church which did tolerate them, more particularly to v. 16. doth first both give a reason of what he hath said to this purpose already from v. 6. as appears from the causal particle for, and also make way for that which he is yet to speak more, while he sheweth he had spoken nothing rashly or without ground, but had heard (doubt∣less by trust-worthy informers, such as are mentio∣ned 1 Cor. 1. 11.) that notwithstanding of his for∣mer warning, 1 Thes. 4. 11. and 5. 14. there were some who walked disorderly among them, and were not censured by them, whom he describeth from two of their properties, which seem repugnant, and yet do well agree, and usually go together. They do nothing at all, to wit, in those things which they ought, and ••o which they have a calling. And yet are busie-bodies, and but too diligent, to wit, about those things, which belong not to them. Doct. 1. It is not contrary to charity and prudence for one Christian to report, delate, and make rela∣tion of what miscarriages he doth observe in others, providing he do not thereby seek their disgrace and shame, but their amendment, and in order to that end do report their faults, chiefly to those, who may by some means contribute to help forward their re∣pentance; for, some did certainly make report of those miscarriages in this Church to Paul, who had

power to take order with them, otherwise he could not have heard them, for we hear that there are some, &c. 2. As Ministers should not charge a Church or particular person with the guilt of any sin, rashly, or without a ground; lest, otherwise, his precipitant rashness do discover in him the want of prudence and charity: So it is not rashness in a Minister to reprove and tax a man, of whose guilt in that particular for which he doth reprove him, he knoweth nothing but by report only, providing he believe not every report, but what he hath from trust-worthy informers, 1 Cor. 1. 11. for, Paul, to clear himself that he had not taxed them rashly, doth shew he heard that there were some among them who walked disorderly. 3. It concerneth a Mi∣nister prudently to enquire, and seek to know what fruits the Gospel Preached by him doth bring forth among the people of his charge, what sins are most prevalent with them, and what vertues are exerci∣sed by them; that thereby he may be the more enabled for speaking pertinently unto them; for, in order to this end Paul did labour to inform him∣self, otherwise he would not so readily have heard that there were some which walked among them disorderly, working not at all. 4. It is the part of a wise reprover not to charge the faults of a few upon all in common; lest instead of convincing those who are guilty and making them better, he irritate those who are not guilty and make them worse; Thus doth Paul in wisdom astrict his charge to some among them only. I hear that there are some which walk among you disordely. 5. There have been alwayes some in the Church, who

having taken on a name for profession, and possibly thereby come to some respect among the Godly, have, under a pretext of giving themselves to more than ordinary devotion, cast by all care of any par∣ticular calling, and lived hand-idle, to the hurt of others upon whom they lived, and to the reproach of the Gospel; for, such were they in this Church, some who walked disorderly, working nothing at all. 6. The mind of man cannot be wholly idle, but must be employed in somewhat, if not in doing what is good and profitable, then of necessity in what is evil, useless or hurtful: and usually none are more busie in other mens matters, than they who wholly neglect their own: for, those disor∣derly walkers did not work at all in their own af∣fairs, and yet were busie bodies in the affairs of others.

Ver. 12. Now them that are such, we command, and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread.

He doth, next, speak to those who were guilty of walking disorderly, and both peremptorily com∣mands them, and most affectionately exhorts them, in the name and authority of Christ the Lord, first, to work, and so to quit idleness; 2. To work with quietness, that is, containing themselves within the bounds of their calling, without creating trouble, either to themselves or others; from which would follow, 3. They should eat their own bread, got∣ten by their own labours, and not given them in almes, or for nought. Doct. 1. So great a tyrant

is custome in any sin, and especially a custome of lazy ease and idleness, that when a people are once habituate to it, they are very hardly driven from it; for, his charging them so hard to quit their idleness, implyeth that it was great difficulty to drive them from it, being now for a long time accu∣stomed to it. Now them that are such we command and exhort. 2. When sins do grow so common, that either through the moral guilt which is in them, or the civil inconvenience which followeth upon them, or both, they do portend no less than apparent ruine to the whole Church, then especially should the Lords Ministers bend the utmost of their endeavours, what by themselves, what by others, to suppress them, and to reclaim the Lords people from the practice of them; for, this sin of idleness did threaten the dissipation of the Church, both morally, considering the great guilt was in it, and civilly, considering how poor this Church in all probability was; and therefore the Apostle is so fervent and serious to suppress it, and to stir up the whole Church to take notice of it. Now them that are such we command and exhort. 3. So merci∣ful is God that he doth not wholly cease to deal with sinners as if they were desperate, after one or more repulses, but gives them many renewed on-sets, whereby he intendeth to gain some, Joh. 4. 7, 10, 13, 16, 21, 26. and to make others more inexcusable: Matth. 11. 21, 22. for, though those idlers had received several admonitions to no pur∣pose, yet Paul, in Christs name and authority and by warrant from him, doth here again command and exhort them that with quietness they work.

4. Though the sentence of excommunication, as we shall hear from v. 14. be in it self lawful; yet so dreadful is it, that there should be a kind of loth∣ness in Christs Ministers to pronounce it, if by any other means they may draw the obstinate sinner to repentance, and so prevent it; for, notwithstanding of many former admonitions, he doth here give them one further, before he give order to pro∣nounce the sentence. Now them that are such we command and exhort. 5. Such should be a Mini∣sters way of dealing with most obstinate sinners, in order to their gaining, as that he make known he doth not look upon them as wholly void of all sense of God and goodness, and secret∣ly at least insinuate he hath yet some contrary thoughts of them; that thereby, if it be possible, he may quicken any dying principle of conscience, any sense of Heaven or Hell, of right or wrong, and any awe of God which yet may be lurking in them; for, therefore doth he exhort them by our Lord Jesus Christ, implying thereby he did not think they had cast off all respect to him. 6. The more a man be busied with his own em∣ployments, the less will his leisure be to meddle with the affairs of others: and consequently, will create less trouble either to himself or to those who live beside him; for, he joyneth those two toge∣ther, a mans working his own work, and his quiet abstinence from medling with, or troubling others. That with quietness they work. 7. That the Lord hath established property and dominion of goods, See upon Ephes. 4. v. 28. doct. 2. which is also clear from this, that he speaks of their

own bread, that is, which they have a proper right unto. 8. Beside those other wayes of attaining right and property, by inheritance, Gen. 15. 4. gift, 1 Sam. 9. 9. contract or bargain, Ruth 4. 9. this is one, whatever a man doth purchase by his lawful industry and p••ins is properly his own, and may be employed by him for his own good and ne∣cessary use with Gods allowance; for, he calls the bread, which they should purchase by working with quietness, their own bread. 9. The Lord doth ordinarily bless a mans conscientious diligence in his lawful calling with such a measure of success, as he may have wherewith to sustain himself, and be kept from being burthensome to others; for, he sheweth, that, upon their working with quietness, they should eat their own bread.

Ver. 13. But ye, brethren, be not weary in well-doing.

He speaketh, thirdly, to those who walked or∣derly among them. And first, he doth lovingly exhort them, as brethren, not to weary or become worse (as the word signifieth) that is, remiss or slack in well-doing where, by well-doing may be understood conscie••••••-making of their duty in gene∣ral, and more particularly, 1. Painful diligence in their lawful employments, wherein they were in hazard of being rendred remiss by the loitering car∣riage of others. 2. Their charitable beneficence to∣wards necessitous objects, from which they were not to desist under pretext of his forbidding them to maintain idle loyterers, v. 10. or of the abounding

of many unworthy objects, by relieving of whom formerly they had misapplyed their charity. To this sense is the like phrase used Gal. 6. 10— Doct. 1. The Minister of Christ must so reprove the stubborn and disobedient, as that he do not neglect to speak to the direction and encourage¦ment of those who are better inclined, more obe∣dient and tractable: And as there are several tem∣pers, cases and conditions among a mixed multi∣tude; so must the Minister set himself to give every one their due, neglecting none; this is to cut and divide the word of God aright, 2 Tim. 2. 15. for, so doth Paul; having spoken to the disorderly, v. 12. he doth now speak to those who walked orderly. But ye brethren be not weary. 2. As it is not suffi∣cient for men once to have entered the course of well doing, but they must continue in it: So, con∣sidering the many discouragements wherewith men do meet in this course, and those especially which do arise from the bad examples of others, there is no small propenseness, even in the best, to sit up in it; for, Paul perceiving a probability of their turning remiss from the bad example of those who walked disorderly, he exhorts them that they would not be weary in well-doing. 3. It is an in∣cumbent duty to the Lords people, and a duty which must be made conscience of, if so they would prove themselves orderly walkers, not only to ply their lawful callings diligently, that thereby they may have wherewith to sustain themselves, but also to bestow some part of their gain, a measure at least proportioned to their ability, for the help and supply of necessitous objects; for, Paul enjoyneth

to those who walked orderly, not only to work with quietness, but also to make conscience of well-doing, under which is contained charitable benefi∣cence to due objects, be not weary in well-doing. 4. As many men are most ingenious and witty to find out excuses and pretexts to colour their neg∣lect of the forementioned duty, what from the un∣worthiness of many objects, by bestowing their charity on whom they may misapply it and lose it, what from texts of Scripture wrested to justifie their avaritious and merciless disposition: So no excuse of that kind will have weight before the Lord, but be looked upon as meer pretexts and shifts to cover and cloak mens wretched naughti∣ness and averseness from that which they are other∣wise sufficiently convinced to be a duty, if they had a mind to it; for, Paul foreseeing that some would cover their averseness under those pretexts (see the Exposition) doth here exhort them not to be weary in well-doing.

Ver. 14. And if any man obey not our word by this Epistle, note that man, and have no company with him, that he may be ashamed.

He prescribes unto them, next, what they should do for censuring the delinquents; and first, if any man, whatever he was, did not obey, but remain con∣tumaciously disobedient to the Apostles word, or exhortation to orderly walking, after he was now again admonished by this Epistle, they, to wit, the Church-guides, should note him, or as the word doth signifie, make a sign or wonder of him, put a

mark or brand of infamy upon him, whereby he meaneth no other, than that ignominious mark of excommunication, as appears from the second thing here enjoyned to the Lords people in relation to the party so noted, they were to have no company with him, where all intimate familiarity, to which they were not obliged by any civil, or natural bond, is discharged them, which is the very consequent of excommunication expressed by the same word in the original, 1 Cor. 5. 11. and in the close of the verse he expresseth one end of inflicting this cen∣sure, that the party censured, being thus discounte∣nanced by all, as a man unworthy of their com∣pany, may be ashamed of his sin, and so ashamed of it, as to turn from it to his duty, as the greek word implyeth, and so it is the same in effect with that end of excommunication, which is expressed 1 Cor. 5. 5. Doct. 1. Even the most faithful, pious and painful Ministers, when they have done their utmost to reclaim obstinate offenders, and waited upon them with all patience and meekness, have ground in reason to forecast and suppone that their pains and diligence will not be blessed unto all, but that some, the more they are laboured with, will prove the more obdured and perverse; The Lord so overruling, hereby to teach his servants, that the utmost of their endeavours can prevail nothing without his blessing, 1 Cor. 3. 6, 7. and that the glory of their gaining ground upon any should be ascribed to God, and not to themselves, 1 Cor. 15. — 20. for, even Paul, after his long patience and unwearied diligence, supponeth so much, and if any man, saith he, obey not our word by this Epistle:

2. It is the will and command of Christ, the King and head of his Church, that his publick Ministers and Church-guides (Joh. 20. 23.) being convened together (1 Cor. 5. 4.) do put a mark and brand of infamy upon those, who with an high hand do persevere in their wickedness after fore-going ad∣monitions stubbornly despised or carelesly neglect∣ed, while in the name of our Lord Jesus Christ, 1 Cor. 5. 4. they excommunicate, cut off and cast out all such from the society of the Church— that the leaven of their sin spread not further to in∣fect others, 1 Cor. 5. 6, 7. and that the sin of some few, tolerated and connived at by the Church, be not a matter of reproach and disgrace to the whole, 1 Cor. 5. 1, 2. that others may be deterred from the like obstinacy, by the severity of the censure, 1 Tim. 5. 20. and that the party against whom the sentence is pronounced, may, by the Lords blessing upon that mean, be brought to repentance: for, Paul bids note the contumacious man with the igno∣minious brand of excommunication, that he may be ashamed, or brought to repentance by that mean. 3. Even those sins which are not in their own na∣ture most heinous, when contumacy against fore∣going admonitions is joyned with them, do make the person guilty lyable to this severe censure, in so far as they argue desperate obstinacy, and contempt of that authority wherewith Christ hath invested his courts and servants: for, Paul will have even the sin of living idly, being joyned with contumacy, to be censured thus. And if any man obey not our word by this Epistle, note that man. 4. The credit of a whole Church, the salvation of a mans soul,

his gaining to God by repentance, are much to be preferred to the reputation and credit of any particu∣lar person, so that the latter ought not to be spared, if there be not another probable mean, for the pre∣servation of, or attaining to the former: for, saith Paul, if any man obey not our word, note him, to wit, with a mark of infamy, that he may be ashamed. 5. Church-censures, even the highest, are to be dispensed impartially, so that where the sins deserv∣ing censure are the same, and the probability of at∣taining the ends, for which the censure is inflicted, the same, the same censure is to be inflicted upon all without respect of persons; for, he saith, if any man, without exception, obey not— note that man. 6. Exhortations in Scripture must be re∣stricted according to the nature of the subject in hand, so that when the Scripture it self, at least in that place, doth not expresly design those to whom the exhortation is directed, we must not think it is alwayes directed indefinitely to all, if so the duty exhorted unto, doth, according to other Scriptures, belong only to some; for, the two directions of the text, note that man, and, keep not company with him, are not given to one and the same persons, for all must abstain, even women, from the fellowship of the party excommunicate, Matth. 18. 17. but the inflicting of the censure, expressed by noting, be∣longs not to all, certainly not to women, 1 Tim. 2. 12. nor yet to any but the Church-guides, ac∣cording to Heb. 13. 17. doct. 6. So many wayes advantagious is familiar conversing with the Lords people, Prov. 10. 21. and 13. 20. that it is no small punishment for any man to be debarred from

it; and therefore it cannot be but exceeding sinful for any to ••••un it willingly, or not to improve it for his advantage when he doth enjoy it: for Paul en∣joyneth Christians to have no company with the censured party, as a sore and bitter ingredient in his punishment. 7. As nothing hardeneth a sinner more in wickedness, than that, notwithstanding of it, he loseth nothing of his esteem among good men, for any thing he can discern from their countenance and carriage: So there is nothing which proveth by the Lords blessing a more effectual mean to make the sinner ashamed of his sin, and because of shame to turn from it; than when he seeth himself dis∣countenanced and his company shunned as a very plague by all, because of it: for, Paul enjoyns them to have no company with him, for this very end, that he may be ashamed, and so, as to turn from it to God.

Ver. 15. Yet count him not as an enemy, but ad∣monish him as a brother.

The third thing which he prescribeth unto those who walked orderly, is moderation in the execution of the forementioned censure, propounded, 1. Ne∣gatively, that they should not count him as an ene∣my, that is, so as to forsake him wholly, as men do their enemies, without any further care of reclaim∣ing him, but, next, positively, it was their duty to admonish him, that is, mind him of his duty and hazard, to wit, if so there might be any hopes to regain him, Matth. 7. 6. and to admonish him as a sickly brother under cure, to wit, so as he might un∣derstand he was not wholly cast out of their heart,

hopes, and affection, though cut off from all volun∣tary intimate fellowship with them, v. 14. Doct. 1. While the servants of Christ are labouring to draw the Lords people from the one extream of any sin, they have need to guard lest they run upon the other, as for example, from too much leni••y and complyance with scandalous offenders, to the other extremity of bitterness and too much rigidity; for, Paul, having indirectly reproved them for the for∣mer, doth here guard against the latter. Yet count him not as an enemy, saith he. 2. The censure of excommunication, when inflicted for contumacy in some particular evils, whether of judgement or practice, and not for total apostasie, doth not ex∣clude the party censured from being a member of the visible Church, but only from the actual en∣joyment of Church-priviledges, and from the vi∣sible Communion of the Church: for, he bids count the excommunicate man, not as an enemy, but, as a brother. 3. The censure, even of ex∣communication it self, should so be used, as that love to the salvation of him who is censured be still retained, and endeavours flowing from love used to reclaim him, when occasion offereth; for, so much is enjoyned, while he commands to admonish him as a brother. 4. Then do we ky••h our brotherly love and affection aright, and as we ought towards an excommunicate person, when we do not keep intimate and familiar fellowship with him, as we might, kyth our affection to others who are not under that sentence, 1 Thes. 5. 26. and much less do flatter him in his sin and obstinacy, but when we do admonish him of his sin and hazard, and make

him thereby know we love him, and in the mean time deny him any other testimony of our affecti∣on, except what civil or natural bonds do bind us to discharge towards him: for, Paul having for∣bidden to converse familiarly with him, will have them kyth their brotherly love towards him only by admonishing him: but admonish him as a bro∣ther.

Ver. 16. Now the Lord of peace himself give you peace alwayes, by all means. The Lord be with you all.

In the second part of the Chapter he concludeth the Epistle, which he doth, first, in this verse, by a prayer to God consisting of two petitions, first, because the censuring of the contumacious present∣ly enjoyned might occasion some troubling of the Churches peace, he prayeth that the Lord of peace himself, who alone createth and entertaineth peace in his Churches borders, Psal. 147. 14. might give them peace, that is both a peaceable frame of spirit desireous of peace, Job 3. 15. and the blessing of peace or harmonious walking together in Chri∣stian society, Psal. 29. 11. and this, alwayes, that is, a lasting, solid and continuing peace, and by all means, to wit, a peace, whereof though God be the only Author, yet they were to seek after it, by all means lawful and the utmost of their ••ervent en∣deavours, for by praying for it by all means he doth indirectly point at their duty to seek after it by all means. Secondly, He prayeth, that in order to this and to other ends, God might be with

them all, by his gracious presence and sweet influ∣ences of his spirit for assisting them with strength, direction and courage to go on in the way of their duty against all opposition, Rom. 8. 31. Doct. 1. A Minister, who would have his preaching blessed with success among a people, must be much in pray∣er to God for his gracious presence and powerful concurrence. He must begin with prayer, he must end with prayer, yea and all along his work he must now and then dart up a fervent desire to God for that end: for, Paul began this Epistle with prayer, chap. 1. 2. he prayed several times in his passing through it, chap. 1. 11. and 2. 16. and 3. 5. and now he doth conclude it with prayer. Now the Lord of peace himself give you peace al∣wayes. 2. We should labour to give such stiles to God in prayer as are most suitable to our present suit, and may furnish us with a ground of confi∣dence that we shall be heard in what we ask; for, while Paul suiteth for peace from God, be calleth him the Lord of peace. 3. As there are ofttimes ground of fear lest alienation of minds, schismes, rents and heart-burnings may possibly follow with∣in a Church, upon their impartial exercise of disci∣pline and inflicting of the highest censure; So the Lords servants ought not to surcease upon the meer possibility or appearance of such hazard, but are to do their duty, and deal with God the more ear∣nestly for preventing any feared inconvenience of that kind: for, Paul projecting that the exercise of discipline might breed some disturbance to the Churches peace, doth not bid them desist, but pray∣e••h, now the Lord of peace himself give you peace

alwayes. 4. As peace and harmony among Chri∣stian societies is with great difficulty attained and preserved, and is no less than a singular work of God, considering our own averseness from it, Rom. 3. 17. and Satans enmity to it, Joh. 8. 44. So that peace only is to be regarded whereof the Lord is the bestower and approver: a peace that is not pre∣judicial to truth and holiness, Heb. 12. 14. but on∣ly curbeth and restraineth our sinful and turbulent humours, 2 Cor. 12. 20. for, he prayeth for such a peace, while he seeketh peace from God, and sheweth it cannot be had but from him, while he saith, the Lord of peace himself give you peace. 5. Though peace among Christians be a special work of God (see doct. 4.) and therefore to be sought from him; yet our prayers of that kind should be seconded by our own serious endeavours and all lawful means assayed for that end, so, as that we not only carefully eschew whatever may on our part give cause of renting, 1 Cor. 8. 13. but also be not easily provoked, when cause of renting is given by others, 1 Cor. 13. 5. and that, when a rent is made, we spare no pains, nor stand upon any thing, which is properly our own, for having it removed, Gen. 13. 8, 9. and do not wea∣ry to follow after peace, when it seemeth to fly from us, Heb. 12. 14. and all our endeavours have but small appearance of present success, 2 Cor. 12. 15. for, while he seeketh peace from God by all means, he doth indirectly incite them to seek after it by all means. 6. The peace and concord which should be sought after among Christians is not an outside agreement only, Psal. 55. 21. nor a

meer cessation from debate and strife for a time, until either party see an offered advantage, but a lasting, solid and continuing peace; and therefore an union in hearts▪ ••nd affections, Phil. 2. 2. which being once united, are not easily rent asunder, 1 Sam. 18. 1. with 19. 2. an union in truth not in errour, Isa. 8. 12. so that neither party may have reason to repent their entering it; And an union not in a carnal but a spiritual interest, even that they may strive together for the faith of the Go∣spel, Phil. 1. 27. for, he prayeth the Lord to give them peace alwayes, that is, a lasting solid peace. 7. As the Lords gracious presence with his people in any plentiful measure is annexed to their peace∣able frame of spirit, and serious endeavours after peace and concord among themselves: and as their implacable renting humours do grieve the Lords spirit, and provoke him to withdraw from them: So sound peace and concord among societies doth much depend upon the Lords gracious presence, which where it is, doth not a little quiet and put to silence our renting and dividing humours. Neither can there be any sound or solid peace but among the people with whom God is: for, the grant of those two petitions seem here pre∣sented as mutually depending upon one another: The Lord give you peace alwayes, and the Lord be with you all.

Ver. 17. The salutation of Paul with mine own hand, which is the token in every Epistle: so I write.

Before he conclude with his usual farewel wish, v. 18. he doth here premit a Preface to it, where∣in, having called the following wish his salutation, that is, an expression and testimony of his good will and affection, he shews he did write it with his own hand and that it was his use so to do at the close of every Epistle which did serve as a token, or certain mark, whereby his own Epistles might be distinguished from all others forged and feigned in his name, and he hints at the reason why it was such a differing mark, to wit, because his way of writing was alwayes uniform, and hard∣ly could be undiscernably counterfeited by any other, which is implyed, while he saith, So I write. Doct. 1. The sending of salutations by word or writ, that we may thereby testifie our continuing affection to absent friends, is not a matter of com∣mon courtesie and good manners only, but a duty to be performed for conscience sake, as tending to entertain love and good will among Christians; for, while Paul doth never omit to send his salu∣tation, it evidently appeareth he did not look upon it as a matter of complement but of conscience. The salutation of Paul. 2. Our salutation, whe∣ther of present or absent friends, should express our wishes to God for things spiritual and the choicest mercies to be bestowed on them, wherein we ought to be real, hearty and affectionate, and

not formal, or acted from the force of custom on∣ly: for, he calleth his farewell-wish, v. 18. to which he annexeth an hearty Amen, his salutation. The salutation of Paul. 3. It hath been an an∣cient slight of Satan, and of his instruments to thrust upon the Church (so far as in them did lye) false and forged writings, and give them out for Canonick Scripture, thereby to make the truth and authority of all Scripture questionable; for, to prevent such impostures, Paul did write his saluta∣tion with his own hand which is the token in every Epistle, saith he. 4. That God hath sufficiently pro∣vided in his Word against the forementioned evil: see upon Col. 4. v. 18. which is the token in every Epistle, so I write.

Ver. 18. The grace of our Lord Jesus Christ be with you all. Amen.

Resteth the very thing, which he did so write, with which he shuts up the Epistle, to wit, his hear∣ty with that the free and undeserved favour of God in Christ, with all the fruits and tokens of it, might be conveyed unto them all without exception, to which he affixeth his Amen, signifying Let it be so, and it shall be so, in testimony both of his fervent desire and confidence. Doct. 1. Whatever be the eminence of a person or persons, for their inhe∣rent graces and gracious qualifications; yet it is only God free-grace and undeserved favour, and not their own merit, which must be relyed on for closing their accounts, or for obtaining any spiritual or temporal mercy at the hands of God: for,

though he commended them highly for their pati∣ence, faith, love, and other graces, chap. 1. 3, 4. yet he closeth all by wishing Gods free grace and fa∣vour to them, as the fountain-cause of all things they stood in need of or could expect. The grace of our Lord Jesus Christ be with you. 2. As there is an inexhaustible fountain of free grace in God, which can water all, without exception of any, and will extend it self to as many as he seeth fit, Rom. 9. 18. So the more of it we wish unto, or, is according to our wish bestowed upon others, there doth not the less remain behind unto our selves: for Paul, who wisheth grace and favour to them all, had received a very large measure of it himself, and knew that how large a measure soever was be∣stowed upon them, there would not be the less for him. Therefore doth he thus close, The grace, &c.