1 Thessalonians

Chapter 1

Ver. 1. Paul and Sylvanus] Otherwise called Silas, #Ac 15:40, as Jehoshuah the high priest is called Joshua, #Ezr 3:2 5:2. It is not therefore unlawful to abbreviate names.

Unto the church of the Thessalonians] Thessalonica, the chief city of Macedonia, is now known by the name of Salonicks, and is under the Turk. For the plantation of a church here, see #Ac 17:1-9. {See Trapp on "Ac 17:1"} &c. There are 30 churches of Christians in it this day, and but three of Mahometans.

Ver. 2. We give thanks to God] Thus he beginneth most of his Epistles with thanksgiving; this being held to be the first that ever he wrote to any of the Churches, the beginning of his strength, as Reuben (Jacob’s firstborn), and the excellency of dignity, #Ge 49:3.

Ver. 3. Remembering without ceasing] A good memory is required to assiduity in prayer. All the faculties are exercised, and the whole man hard wrought.

Your work of faith] We believe not without much conflict. When faith goes about to lay hold on Christ, the devil raps her on the fingers, and would beat her off. Hence the believer hath such ado to believe.

And labour of love] Every man’s love is as his labour is, #Heb 6:10. Therefore also love and labour are of one root in Latin, because love is diligent and laborious.

And patience of hope] To wait the accomplishment of God’s promises. Thus every Christian virtue hath its proper distinctive character, to difference it from that which is counterfeit.

In the sight of God] True grace will stand to God’s trial, which false grace cannot abide; as alchemy gold cannot pass the seventh fire; nor doth it comfort the heart as true gold doth.

Ver. 4. Knowing, brethren beloved of God] Knowing it by the judgment of charity, not of infallibility. He that believeth hath the witness in himself, #1Jo 5:10. But the white stone, the new name, and the hidden man of the heart are not certainly known to any, but to such as have them. Howbeit, holy men in some degree are known one to another, to make the communion of saints the sweeter. Strong confidence one may have of another’s salvation; but no certainty either of sense or of science, much less of faith, or immediate revelation.

Ver. 5. For our gospel came not] Hence he collects their election, according to #Ac 13:48. The ministry sent to a place is an argument of some elect there. A husbandman would not send his servant with his sickle to reap thistles and nettles only.

As ye know what manner] The Church is endued with the spirit of discerning; and ministers should approve themselves spiritual in word and conversation, #2Co 12:10.

Ver. 6. Followers of us and of the Lord] The apostles walked in Christ, #Col 2:6; as Christ, #1Jo 2:6; their lives were a commentary upon his life, #1Pe 2:9.

Received the word in much affliction] Opposition is (as Calvin wrote to the French king) Evangelii genius, the black angel that dogs the gospel at the heels. To preach (saith Luther) is nothing else but to get the ill will of the world.

With joy of the Holy Ghost] Which bore them up above all persecutions, as blown bladders bear a man up aloft all waters.

Ver. 7. So that ye were ensamples] Gr. τυποι, types, moulds, patterns of piety, to those that were in Christ long before them. A brave commendation, and not every man’s happiness. Affliction to some is like a growing ague, or as a warm rain to garden herbs, that maketh them shoot up sensibly in one night.

Ver. 8. For from you sounded out] A vobis diffamatus est sermo. Remigius, commenting upon this place, telleth us that the apostle here speaketh somewhat improperly, by saying diffamatus for divulgatus. This man knew not (belike) that St Paul wrote in Greek and not in Latin; so great was the ignorance of that ninth age. The Greek word importeth that from the Thessalonians the word of the Lord sounded out as a trumpet, and resounded as an echo, εξηχηται. A vobis ebuccinatus est sermo Domini; so Vatablus rendereth it.

So that we need not to speak] A good people may ease their pastor of a great deal of pains.

Ver. 9. What manner of entering in, &c.] The pastor hath his part and share in the people’s commendation. If they grow famous, he cannot lie obscured.

Ye turned to God from idols] They gave not the half turn only from east to south, but the whole turn, from the east to west, from idols to God, #Ho 6:4. Ephraim shall say, "What have I to do any more with idols?" #Ho 14:8; those Balaam blocks, those mawmets and monuments of idolatry, those images of jealousy? Ephraim is now no longer as a cake half-baked, as a speckled bird, #Jer 12:9. Better be a Papist than an atheist, a gross idolater than a profligate professor, a carnal gospeller.

Ver. 10. And to wait for his Son] This is pinned as a badge to the sleeve of every true believer, that he looketh and longeth for Christ’s coming to judgment. The old character of God’s people was, they waited for the consolation of Israel, Christ’s first coming; so is it now, the earnest expectation of his second coming.

Which delivered us from the wrath to come] This is the Etymon, the notation of his name Jesus, a Saviour. Salvation properly betokeneth the privative part of man’s happiness, but includeth the positive too. King Alphonsus, when he saw a poor man pulling his beast out of a ditch, he put to his hand to help him. Is it not more that Christ should stoop so low as to help us (who were in worse condition than the beasts that perish) out of the ditch of destruction? The devil is said to be λεων ωρυομενος, a roaring lion, but our comfort is, that the Lion of the tribe of Judah is οο ρυομενος he that delivereth us from the wrath to come. The Sun of righteousness (as Pelbartus saith, allegorizing God’s covenant signified by a rainbow) falling into a cloud of passion, is our security against a deluge of damnation.

The wrath to come] There is a present wrath that men suffer; and who knoweth the power of this wrath? Even according to a man’s fear, so is God’s wrath, #Ps 90:11. Let a man fear never so much, he shall be sure to feel more, when God’s wrath falls upon him. A timerous man can fancy vast and terrible fears; fire, sword, racks, scalding lead, boiling pitch, running bell metal. Yet all this is but as a painted fire to the wrath to come, that eternity of extremity, which graceless persons shall never be able to avoid or to abide.

Chapter 2

Ver. 1. Our entrance in unto you] The word preached in any place doth usually work best at first. After a while men become like unto birds in a belfry, that can well enough bear the noise of the bells and not be frightened.

Ver. 2. But even after that, &c.] From this to the 13th verse, ministers may as in a mirror see how they ought to behave themselves in the house of God.

We were bold in our God] The Church, as the palm tree, spreadeth and springeth up the more it is oppressed; as the bottle or bladder, that may be dipped, not drowned; as the oak, that sprouts out the thicker from the maims and wounds it receiveth. {a} This daunted Diocletian, and made him lay down the empire in discontent. This caused Julian the Apostate to leave off force, and use fraud to draw men from the truth.

{a} Duris ut ilex tonsa bipennibus.

Ver. 3. Was not of deceit, nor, &c.] Neither for profit, pleasure, nor preferment (the worldling’s trinity). A minister, as he should have nothing to lose, so he should have nothing to get, but should be above all price or sale. He hath too impotent a spirit, whose services, like the dial, must be set only by the sun of self-respects. True grace is of a most masculine, disengaged, noble nature, and remits nothing of its diligence either for fear of a frown or hope of a reward.

Ver. 4. But as we were allowed] Enabled and counted faithful, #1Ti 1:12.

Not as pleasing men] {See Trapp on "Ga 1:10"} Men be they pleased or displeased, God must not be displeased.

But God] Who looketh upon displeasing service as a double dishonour.

Which trieth our hearts] And so knoweth our aims, Quicquid igitur agas, propter Deum agas. Propter te, Deum agas, propter te, as he cried. It stands me upon, saith one, to see, that though my work be but mean, yet it may be clean; though not fine, yet not foul, soiled and slubbered with the slur of a rotten heart, since it is God I have to deal with. (Drus. Apophth.)

Ver. 5. For neither at any time] Sinisterity of ends is here opposed to sincerity in God’s works. And flattery, covetousness, ambition declared to be the fountains of insincerity.

Nor a cloak of covetousness] This sin goes usually cloaked with the name and pretence of good husbandry. The ordinary language of the world is, "He is a man somewhat with the hardest, a little with the nearest, a little too much for the world, but yet a marvellously honest, a wondrously good man." Covetousness is seldom without feigned words, #2Pe 2:3, to hide it from others without, or subtle thoughts and evasions to blind fold the conscience within. Alcibiades embroidered a curtain with lions and eagles to cover his pictures of owls and apes; so all sin hath its vizard; neither is there any wool so coarse but will take some colour.

God is witness] That he flattered not; he reports himself to them, that he coveted not; he appeals to God, who is not mocked with masks or specious pretences, but will pull off the vizard, wash off the covetous man’s varnish with rivers of brimstone. Religion, as it is the best armour, so it is the worst cloak: and will serve self-seekers, as the disguise Ahab put on and perished, #1Ki 22:30. The covetousness of the court of Rome was anciently muttered forth in that saying, Curia Romana non petit ovem siue lana; and again, In parabola ovis, capras suas quaerunt. This the poor people were ever sensible of; but dare say little. There is a story of Walter Mapes (sometime archdeacon of Oxford), who relating the gross simony {a} of the pope for confirming the election of Reinold, bastard son to Jocelin, bishop of Sarum, into the see of Bath, concludeth his narration thus, Sit Domina tamen materque nostra Roma baculus in aqua fractus; et absit credere quae vidimus, i.e. Nevertheless let our lady and mother of Rome be as a staff in the water, that seems only to be broken; and far be it from us to believe our own eyes. They dared not see, or at least say what they saw; but now all is laid open, and shall be much more at the last day, when (as at a great fair) all fardels {b} shall be uncorded, and all packs opened.

{a} The act or practice of buying or selling ecclesiastical preferments, benefices, or emoluments; traffic in sacred things. ŒD

{b} A bundle, a little pack; a parcel. ŒD

Ver. 6. Nor of men sought we glory] Theologus gloriae dicit malum bonum, et bonum malum (saith Luther), Theologus crucis dicit id quod res est: A vain glorious preacher calleth good evil, and evil good, &c.

Ver. 7. But we were gentle] This is the way to win; for man is a cursed, crabbed creature, and may be led, but not easily dragged to duty. Soft words and hard arguments soonest prevail with him.

Ver. 8. So being affectionately desirous] Honing and hankering after you. The Greek word signifieth the most swaying heart passion, the most effectual affection. (ιμειρομενοι. Cupidine rapti.)

But also our own souls] Greater love than this hath no man; and such a love ought there to be in every pastor toward his people. Love is liberal, charity is no churl.

Ver. 9. Our labour] Even to lassitude, yea, to solicitude.

And travail] So, to spare them, he spared not himself.

Ver. 10. Ye are witnesses, and God also] Happy is that man that can be acquitted by himself in private, in public by others, in both by God: bystanders may see more.

How holily, and justly, and unblameably] Here he practised his own precepts, #Tit 2:12. And herein lies the difference between divinity and other sciences, that it is not enough to prescribe it, but you must practise it, as lessons of music, and as a copy must not be read only, but acted also.

Ver. 11. As a father] Before, as a mother, #1Th 2:7, a nurse not mercenary, but natural, with greatest tenderness and indulgence. Here he tempers his mother-like meekness with the gravity and authority of a father. Ministers must turn themselves, as it were, into all shapes and fashions, both of speech and spirit, to win people to God.

Ver. 12. Walk worthy of God] Whose livery we wear, whose image we bear, whose kingdom we are called unto, &c. Those that stood with the Lamb, #Re 14:1, had his Father’s name on their foreheads. Our wanderings reflect upon God, who will require and requite.

Ver. 13. Not as the word of men] Whom yet he maketh use of to cast down Satan’s strongholds, as he made use of little David against Goliath, and of the frogs and flies against Pharaoh, and of the ram’s horns against Jericho. This treasure, these pearls, he giveth us in vile oyster shells, #2Co 4:7.

As the word of God] With reverence and diligence, with all good affection and attention. When Samuel knew it was God that called him (and not Eli) he had no more mind to sleep. "We are all here present before God," saith Cornelius, #Ac 10:33. And "God is in you of a truth," saith the Corinthian convert, #1Co 14:25.

Ver. 14. Of your own countrymen] Malice against the truth breaks all bonds of nature or amity. Moab was irked because of Israel, or vexed at them, #Nu 22:3,4, though they were allied to Israel, who passed by them peaceably, and by the slaughter of the Amorites, freed them from evil neighbours, which had taken away part of their country, &c. The English Papists in four years sacrificed 800 of their innocent countrymen in Queen Mary’s days. In the holy war (as they called it) against the Waldenses (those ancient Protestants) in France, the pope’s great army took one great populous city, and put to the sword 60,000, among whom were many of their own Catholics. For, Arnoldus the Cistercian, abbot (being the pope’s envoy in this great war) commanded the captains and soldiers, saying, Caedite eos, novit enim Dominus qui sunt eius, i.e. Down with them all, for God knoweth which of them are his. (Caesarius Heisterbach. Hist. v. 21.) And the issue of this was, ut potius caesi, fugati, bonis ac dignitatibus ubique spoliati sint, quam ut erroris convicti resipuerint, i.e. that they were rather slain, scattered, spoiled of their goods and dignities, than brought by a sight of any error to sound repentance, saith Thuanus, an ingenuous Papist.

Ver. 15. Who both killed the Lord] And are therefore banished out of the world, as it were, by a common consent of nations, for their inexpiable guilt. Even in Jerusalem there be hardly to be found a hundred households of them. (Breerwood Inquir.) In Cyprus it is at present death for any Jew to set his foot upon the island. (Dio. Cass.) In Thessalonica and Constantinople there are many thousands of them, but at every Easter they are in danger of death, if they but stir out-of-doors, because at that time they crucified our Saviour. (Biddulph.) The Turks themselves so hate the Jews for crucifying Christ, that they use to say in detestation of a thing, "I would I might die a Jew." Neither will they permit a Jew to turn Turk, unless he be first baptized. The Romans permitted other nations to call themselves Romans after they had conquered them; but so they would not suffer the Jews to do, though they complied never so much, and were their servants (as August. in Psal. lviii. witnesseth), lest there should some blot stick to the glory of the Romans, by that odious and sordid people. O Marcomanni, O Quadi! said one emperor.

And their own prophets] Whose slaughter (though long since done) is in recent remembrance with God, and is reckoned and registered together with the death of Christ himself.

And have persecuted us] They still curse the Christians in their daily prayers, which they close up with a Maledic, Domine, Nazaraeis. Curse, of God, Christians. Lopez at Tyburn affirmed, that he had loved Queen Elizabeth as he loved Jesus Christ. Which from a Jew was heard not without laughter. (Camden’s Elizabeth.)

And they please not God] Yet they challenged the title of God’s Church, as the Papists will needs be the only Catholics. They cried, ad ravim usque, The temple of the Lord, when they nothing regarded the Lord of the temple.

And are contrary to all men] Being herein rather Ishmaelites than Israelites, #Ge 16:12. The trout delights to swim against stream. The herb alexander will agree with no other herb but itself. Such antipodes {a} are our Jesuits, so insufferably ambitious and impudent, that neither their doctrine nor their conversation pleaseth those of their own religion.

{a} Diametrically opposite (to anything). ŒD

Ver. 16. Forbidding us to speak to the Gentiles] Bale out of Capgrave reporteth, that St Asaph (as they called him) had this saying often in his mouth, Quicunque verbo Dei adversantur, saluti hominum invident, Those that are against the preaching of the word, do envy the salvation of men. Such were Stephen Gardiner, and before him Archbishop Arundel, who died of a grievous swelling in their tongues, and that deservedly; quod verbum Dei alligassent, ne suo tempore praedicaretur, saith the historian, because they had hindered the preaching of the word.

To fill up their sin alway] Bounds are set to sin by the Divine decree, #Zec 5:7. Wickedness is compared to a woman pressed in an ephah; when the measure is full, the business is finished. {See Trapp on "Mt 23:32"} The bottle of wickedness, when once filled with those bitter waters, sinketh to the bottom.

Wrath is come upon them to the uttermost] Or, until the end: wrath is come upon them finally (εις τελος), so as it shall never be removed; cloud, which at length covered the whole heaven; so some interpret it. God’s wrath is like Elijah’s, or as thunder, which you hear at first a little roaring noise afar off; but stay awhile, it is a dreadful crack. "Who knoweth the power of thy wrath?" saith Moses, #Ps 90:11. The Jews are to this day a people of God’s wrath and curse.

Ver. 17. For a short time] Or, In a short time, suddenly. See #Ac 17:9,10.

Being taken away] Or separated, as orphans are from their dear parents, or parents from their deceased children, απορφανισθεντες. The separation of friends is so grievous, that death itself is styled no other than a departure.

Ver. 18. But Satan hindered us] He still doth his utmost to hinder the communion of saints, and to keep them asunder. He knows two are better than one; and therefore he stirred up the primitive persecutors to banish the Christians, and to confine them to isles and mines. Where they could not have access one to another: whether Satan hindered Paul by sickness, or by imprisonments, or tempests at sea, who can resolve saith one. (Cyprian. Epist.) He hindered him by casting a necessity upon him of disputing often with the Stoics and Epicures which were at Athens, saith another interpreter. Satan-Hindering

Ver. 19. For what is our hope, &c.] A very lively and lofty expression, such as the apostle ordinarily useth in speaking of heavenly glory. Nec Christus, nec caelum patitur hyperbolen, A man can hardly hyperbolize in speaking of heaven.

Ver. 20. For ye are our glory and joy] Let no man therefore envy us these temporary good things, a competent maintenance: there are better things abide us above.

Chapter 3

Ver. 1. No longer forbear] στεγοντες, or, stand under our burden of vehement desire after you. See a like expression, #Isa 42:14. As a travailing woman bites in her pain as long as she is able, and at length cries aloud; so God is patient till he can hold no longer, &c.

We thought it good] Publica privatis anteferenda bonis, A public spirit is a precious spirit. And that is a golden saying of divine Plato, η δε δικαιοσυνη αλλοτριον μεν αγαθον, οικεια δε ζημια. (De Rep. lib. 3.) Goodness is all for the good of others, though to its own disadvantage; like as nature will venture its own particular good for the general. As heavy things will ascend to keep out vacuity, and to preserve the universe.

Ver. 2. To establish you] Who haply are somewhat unsettled by the troubles that befell me among you. But as young trees shaken, root the better, so should you. Capito in an epistle to the brethren at Basil, writeth thus, Pauciores vobiscum perimuntur, quod ita Domino visum est ut stabiliantur seu lenibns pluviis, ac sementis mollioribus, plantulae in arbores maximas proditurae.

Ver. 3. That no man should be moved] Gr. σαινεσθαι, flattered, as a dog flattereth, by moving his tail; q.d. The devil, by flattering you, with promise of more ease by a contrary course, will but do as a dirty dog, defile you with fawning.

That we are appointed thereunto] viz. By God’s decree, whereunto if damned ghosts must subscribe, #Ro 9:19,20, how much more should God’s elect! #1Pe 1:6. It is but a delicacy to dream of heaven to be had without much hardship. Many would fain pull a rose without pricks, feed on manchet, pass a deliciis ad delicias: they would sit in the seat of honour with Zebedee’s children, but not drink the cup of affliction. This will not be. Elijah must to heaven, but in a whirlwind. Daniel must be brought through lions and leopards to the meek Lamb of God, Messiah the Prince. John shall hear the harmony of harpers, but first the noise of thunder. The Israelites had five days of sorrow before their feast of joy, #Le 23:27,34. The first handsel {a} God gave them in their journey to the promised Canaan, was bitterness and thirst. It was by Marah that they came to Elim; neither could they taste of the sweet waters of Siloam, till they had crossed the swift streams of Jordan. We cannot sing the song of Moses, of God’s servants, and of the Lamb, but we must first swim through a sea of burning glass, #Re 15:2,3. Non nisi per angusta, ad augusta. Not unless through trouble to glory.

{a} Lucky prognostic, omen, presage, augury; token or omen of good luck. Obs. ŒD

Ver. 4. We told you before] Darts foreseen are dintless: premonition is the best premunition. Troubles foretold come never a whit the sooner, but far the easier; whereas coming unexpected, they find weak minds secure, make them miserable, leave them desperate.

Ver. 5. To know your faith] That is, your perseverance and increase in faith. That which the devil mainly endeavoureth, is, to hinder and unsettle our faith, as he dealt by Eve and Peter, #Lu 22:31,32, to batter this buckler, #Eph 6:16, for then he knows he may do what he will with us. Omnia perdidit, qui fidem amisit. He destroys all things who loses faith. (Seneca.)

Lest by some means the tempter] Who feels our pulses, and fits his assaults accordingly. {See Trapp on "Mt 4:3"}

And our labour be in vain] So it proves many times by Satan’s malice. Other labourers can find their work as they left it, not so ministers; the devil cometh and marreth all.

Ver. 6. And brought us good tidings] Here the devil was disappointed. He had been nibbling, but could not fasten: this matter was not malleable. God stints him, and staves him off, when he would worry his poor lambs, turning all to their eternal good.

Ver. 7. We were comforted] Nothing so cheereth up the heart of a godly minister as his people’s tractableness. If this be wanting, his very heart is broken, though they be otherwise never so kind and courteous to him.

Ver. 8. For now we live] A joyless life is a lifeless life. An unsuccessful pastor hath little or no joy in his life. "Thus shall ye say to him that liveth," #1Sa 25:6, that is, that liveth at heart’s ease. "All the days of the afflicted are evil," #Pr 15:15. As good be out of the world (say they) as have no joy of the world. Now, "I have no greater joy," saith St John, "than to hear that my children walk in the truth," #3Jo 4. This revived his good old heart, and made it dance lavoltas {a} in his bosom.

{a} A lively dance for two persons, consisting a good deal in high and active bounds. ŒD

Ver. 9. For what thanks, &c.] q.d. No sufficient thanks. Spiritual joy vents itself by an infinite desire of praising God, whereby it seeks to fill up the distance between God and the good soul. In our thanksgivings let there be modus sine modo, as Bernard hath it. Let us still deliberate what more to do, as David, #Ps 116:12.

Ver. 10. Night and day praying exceedingly] Prayer must be constant and instant, with utmost assiduity and intention of affection, #Lu 18:1. {See Trapp on "Lu 18:1"}

And might perfect that which is lacking in your faith] Faith is not as Jonah’s gourd, that grew up in a night; or as a bullet in a mould, that is made in a moment; but is perfected by degrees and so made even (as the word καταρτισαι signifies here in the original) and complete.

Ver. 11. Now God himself. &c.] At the very mentioning of prayer, he falls a praying. Good affections soon kindle in a gracious heart.

Direct our way unto you] "A man’s heart deviseth his way, but the Lord directeth his steps," #Pr 16:9. Let God be our pilot, if we mean to make a good voyage of it. Let our hand be on the stern, our eye on the star; let our course as the mariner’s, be guided by the heavens.

Ver. 12. To increase and abound] By doubling his word, he signifieth a double portion of God’s, grace, which he wisheth unto them; we are sure to receive as much good from God by prayer as we can bring faith to bear away. "Hitherto ye have asked me nothing." Ask, saith Christ, ask enough, open your mouth wide, &c.

Ver. 13. To the end he may stablish] Love is of a ferruminating, establishing property. That grace will not hang together, nor hold out, that is severed from charity.

Chapter 4

Ver. 1. How ye ought to walk] Every good man is a great peripatetic, walks much. Christ also walks; so doth the devil, apostates, heretics, worldlings; but with this difference: Christ walketh in the middle, #Re 1:13 2:1; the devil to and fro, up and down, #Job 1:7, his motion is circular, and therefore fraudulent, #1Pe 5:8. Apostates run retrograde, they stumble at the cross, and fall backward, Heretics run out on the right hand, worldlings on the left, #Jas 1:14. Hypocrites turn aside unto their crooked ways, #Ps 125:5. They follow Christ, as Samson did his parents, till he came by the carcase; or as a dog doth his master, till he meeteth with a carrion. The true Christian only walks so as to please God; his eyes look right on, his eyelids look straight before him, #Pr 4:25. He goes not back, with Hezekiah’s sun, nor stands at a stay, as Joshua’s, but rejoiceth as a strong man to run his race, as David’s sun, #Ps 19:5. Yea, he "shineth more and more unto the perfect day," as Solomon’s, #Pr 4:18.

Ver. 2. For ye know what, &c.] It is expected therefore that ye do them; else the more heinous will be your sin, and the more heavy your reckoning, #Isa 59:11,12. What brought such roarings and trouble on them, and that when salvation was looked for? Our iniquities testify to our faces, and we know them.

Ver. 3. For this is the will of God] This is his prescribing will, which we must obey; as we must submit to his disposing will, the will of his providence, and grow acquainted with his approving will, the will of his gracious acceptance, #Mt 18:14 Joh 1:23.

Ver. 4. To possess his vessel] That is, his body, wherein the soul is, Tota in toto, et tota in qualibet parte. If any ask, why so glorious a soul should be in this corruptible body? Besides God’s will, and for the order of the universe, Lombard gives this reason, that by the conjunction of the soul with the body (so far its inferior) man might learn a possibility of the union of man with God in glory, notwithstanding the vast distance of nature and excellence, the infiniteness of both in God, the finiteness of both in man.

In sanctification and honour] Chastity is a man’s honour; incontinence sets on an indelible blot, #Pr 6:33. Castus, quasi καστος, ornatus. Sic αγνος ab αγος, veneratio.

Ver. 5. Not in the lust of concupiscence] Or, in the disease of lust, that dishonourable disease, #Ro 1:26, that wasteth not only the substance of the body, but the honesty and the honour of it.

Ver. 6. That no man go beyond or defraud] Or, oppress or cheat. Theft by unjust getting is either επιβολη or επιβουλη, by violence or cunning contrivance. What else is this but crimen stellionatus, criminal lizard, the very sin of deception.

The Lord is the avenger] Though haply they lie out of the walk of human justice, as not coming under man’s cognizance.

Ver. 7. For God hath not called us] {See Trapp on "Eph 4:1"} It is a sure rule given by the ancients, Confusiones libidinum sunt signa cuius libet sectae. Simon Magus had his Helena, Carpocrates his Marcellina, Apelles his Philumena, Montanus his Priscilla and Maximilla, &c.

Ver. 8. He therefore that despiseth] That thinks it a trick of youth to fornicate, and a trick of wit to over reach or oppress; that holds it a matter of nothing to set light by the former lessons; he shall find that he hath to deal with God and not man in this business; and that it is by the Spirit of God that we have spoken unto him, who will punish their contempt of his counsels.

Ver. 9. Ye need not that I write] Since the divine nature, whereof ye are partakers, prompteth you to it, as common nature doth brethren to love one another. The very name of a brother is potent enough to draw affections.

Are taught of God] Therefore have no such need to be taught by men, as those that are yet strangers to the life of God. Quando Christus magister, quam cito discitur quod docetur? saith Augustine. Nescit tarda molimina gratia Spiritus sancti, saith Ambrose. All Christ’s scholars are nimble and notable proficients.

To love one another] The affections are such things as the Lord only can meddle with; therefore the apostle saith, you "are taught of God to love one another."

Ver. 10. Towards all the brethren] This universality of their love showed the sincerity of it, and that it was for the truth’s sake, #2Jo 2. One or more good men may be favoured of those that love no good man, as Jeremiah was of Nebuzaradan, because he foretold the victory.

Ver. 11. Study to be quiet] Gr. Be ambitious of peace; as earnest and eager after it, as the ambitionist is after honour; who commonly rides without reins, rides over other men’s heads to compass his desire. The original is, φιλοτιμεισθαι, love the honour to be quiet, or to rest and live in silence and not to be noted or noticed, ut qui vivens moriensque fefellit, affecting rather quietness from the world than any great acquaintance with it.

And to do your own business] Not oaring in other men’s boats, not meddling in other men’s bishoprics, #1Pe 4:15. Tu fuge ceu pestem, την πολυπραγμοσυνην. Choler in the gall is useful to the body; but if it overflow, the body grows distempered. Let every man keep to his place, and affect to be no meddler, not to suffer as a busy body, Intra pelliculam tuam te contine, keep within your circle; eccentric motions cannot be right.

With your own hands] Or else with your own brains, as students, which is by far the harder labour.

Ver. 12. Lack of nothing] He becometh poor that dealeth with a slack hand, but the hand of the diligent maketh rich, #Pr 10:4. Jabal that dwelt in tents and tended herds had Jubal to his brother, the father of music. Jabal and Jubal, industry and plenty, not without sweet content, dwell together.

Ver. 13. But I would not have, &c.] Ignorance is the mother of mistake, and of causeless trouble, of error and terror; as the Roman soldiers were once much frightened at the sight of the moon’s eclipse, till the general had undeceived them by a discourse of the natural cause thereof.

That ye sorrow not] Non est lugendus qui moritur, sed desiderandus, saith Tertullian. Abraham mourned moderately for his deceased wife, #Ge 23:2, as is imported by a small caph in the word libcothah, to weep. {Hebrew Text Note} So did David for the child born in adultery, though for Absalom he exceeded. It is one of the dues of the dead to be lamented at their funerals. {a} But Christians must know a measure, and so water their plants, as that they drown them not.

Even as others, which have no hope] Lugeatur mortuus, sed ille quem Gehenna suscipit, quem Tartarus devorat, &c. Let that dead man be lamented whom hell harboureth, whom the devil devoureth, &c. But let us (whose departed souls angels accompany, Christ embosometh, and all the court of heaven comes forth to welcome) account mortality a mercy; and be grieved that we are so long detained here from the company of our Christ, saith Jerome.

{a} Νομιζομενα. Iusta defunctorum

Ver. 14. Sleep in Jesus] Dead in Christ. The union then is not dissolved by death. But as by sleep the body is refreshed, so by death it is refined. Let our care be to cleave close to Christ in the instant of death; so shall he be to us, both in life and death, advantage.

Ver. 15. By the word of the Lord] Or, in the word, &c., in the self-same words that the Lord used to me, probably, when I was rapped up, #2Co 12:2,4, and heard wordless words.

Shall not prevent them] They shall rise ere we shall be raptured, and as they have been before us in death, so shall they be in glory; now priority is a privilege.

Ver. 16. With a shout] Ingenti angelorum iubilo, et acdamatione, saith Aretius. With a huge applause and acclamation of angels, ες κελευσματι, such as is that of mariners, when near the haven— Italiam Italiam laeto clamore salutant With a happy shout, they greet, Italy, Italy, (Virg. Aeneid), or that of soldiers, when to join battle with the enemy.

And with the trump of God] To require the law, in manner as it was given. Mount Sinai only was then on a flame, but now the whole world, &c. Then God came with ten thousand of his saints; but now thousand thousands shall minister to him, and ten thousand thousands shall stand before him.

Ver. 17. Then we which are alive] He speaketh thus of himself as alive at Christ’s coming, because we should daily expect it, and even hasten to it.

Shall be caught up together] This is that mystery mentioned #1Co 15:51, and not till now made known to the world. {See Trapp On "1Co 15:51"}

In the clouds] As Christ also ascended, #Ac 1:9. These be the wagons and chariots that Christ will send for us, as Joseph sent his father’s family down to Egypt.

And so shall we ever be, &c.] Oh, blessed hour! oh, thrice happy union! Nothing ever came so near it as the meeting of Jacob and Joseph, or of those two cousins, Mary and Elizabeth, #Lu 1:39-45.

Ver. 18. Wherefore comfort, &c.] Scripture comforts come home to the heart, so do not philosophical. Nescio quomodo (saith Cicero of such medicina) morbo est imbecillior. And albeit it is marvellous sweet to meditate (as Mr Knox found it on his deathbed, so that he would have risen and gone into the pulpit to tell others what he had felt in his soul, Melch. Adam. in Vit.), yet there is a special force of strong consolation in Christian communication, which the Lord usually watereth with the dews of divine blessing.

Chapter 5

Ver. 1. But of the times and the seasons] When Christ shall come to judgment, this is to be reckoned inter arcana imperii. {See Trapp on "Mt 24:36"} The times and the seasons God hath put in his own power, #Ac 1:7. This is a key that he keepeth under his own girdle. Let it suffice us to know that "this is the last hour," that "the ends of the world are come upon us, and that the Lord is at hand." "The time is short" (saith our apostle, #1Co 7:29), or rolled up, as a piece of cloth, only a little left at the end. Moses brake the tables 1582 years before the birth of Christ. Nou existimo, &c., I do not think (saith holy Melancthon) that the time since the end of the Jewish polity shall be much longer than that was before the end thereof. Watch, therefore, and "be diligent that ye may be found of him in peace, without spot, and blameless," #2Pe 3:14.

Ver. 2. The day of the Lord] That day, by a specialty, #Lu 21:34, that great day, #Re 6:17, that day of the declaration of God’s just judgment, #Ro 2:5,16, that day of Christ, #2Th 2:2, of God, #2Pe 3:12, wherein he will show himself to be God of gods and Lord of lords.

As a thief in the night] Who giveth no warning, #Mt 24:43. {See Trapp on "Mt 24:43"}

Ver. 3. For when they shall say] Security is the certain usher of destruction, as in Benhadad’s army, and Pompey’s before the Pharsalian field. Some of them contended for the priesthood, which was Caesar’s office, others disposed of the consulships and offices in Rome, as if all were already their own; Pompey himself being so wretchedly reckless, that he never considered into what place he were best to retire if he lost the day.

Then shall sudden destruction] As philosophers say, that before a snow the weather will be warmish; when the wind lies, the great rain falls; and the air is most quiet when suddenly there will be an earthquake.

As travail upon a woman] 1. Certainly; 2. Suddenly; 3. Irresistibly, inevitably.

Ver. 4. Should overtake you as a thief] Though it come upon you as a thief in a time uncertain. Free you are from the destruction of that day, though not altogether free from the distraction of it, till somewhat recollected you remember that now your redemption draweth nigh. Hence the saints love Christ’s appearing, #2Ti 4:8; look for it with outstretched necks, and long after it, #Re 22:20.

Ver. 5. We are not of the night, &c.] Alexander willed that the Grecians and barbarians should no longer be distinguished by their garments, but by their manners (Qu. Curtius); so should the children of light and of darkness.

Ver. 6. As do others] What wonder that the Grecians live loosely? saith Chrysostom; but that Christians do so, this is worse, yea, intolerable.

But let us watch and be sober] We must not be like Agrippa’s dormouse that would not awake till cast into boiling lead, or Matthiolus’s asses fed with hemlock, that lie for dead, and are half hilded ere they can be aroused. (Comment. in Dioscor.) But rather we should resemble Aristotle and others, who were wont to sleep with brazen balls in their hands, which failing on vessels purposely set on their beds’ sides, the noise did dissuade immoderate sleep.

Ver. 7. Are drunk in the night] But now, alas, drunkenness is become a noonday devil. Once Peter’s argument (saith Mr Harris) was more than probable, "These men are not drunk, for it is but the third hour of the day." Now men are grown such husbands as that by that time they will return their stocks, and have their brains crowing before day.

Ver. 8. Be sober] Drunkenness misbeseemeth any man, but especially a saint; for it robs him of himself, and lays a beast in his room.

Putting on the breastplate of faith and love] Faith is the forepart of this breastplate, whereby we embrace Christ, and love the hinder part thereof, whereby we embosom the saints.

Ver. 9. God hath not appointed us] As he hath all drunken beasts, #1Co 4:10. Yet, all those dry drunkards, #Isa 28:1, that will not awake (though never so much warned) out of the snare of the devil, &c., #2Ti 2:25.

Ver. 10. Whether we wake or sleep] That is, live or die, our souls cannot miscarry; because God will have out the full price of his Son’s death. See #Ro 14:8. {See Trapp on "Ro 14:8"}

Ver. 11. Comfort yourselves together] This he subjoins as a singular help to the practice of the former points of duty. Social charity whets on to love and good works, as iron whets iron, as one billet kindleth another, &c.

Ver. 12. And we beseech you, brethren] Do not so exhort and edify one another as to think that now the public ministry is no further useful or needful. Let your pastors have all due respect, be your gifts never so eminent.

Ver. 13. Very highly] Gr. υπερ εκ περισσου, more than exceeding. {a} Turks and Papists shall else condemn us, who honour every hedge priest of theirs, and have them in singular esteem, above their merits. The Grecians gave great respect to their philosophers above their orators, because these taught them how to speak, but those how to live well.

For their work’s sake] Which is high and honourable, divine and heavenly, a worthy work, #1Ti 3:1. Such as both in the preparation to it and execution of it draweth them to God, keepeth them with God, and to be ever mindful of God, and no less active for God, #Eph 4:12, by gathering together the saints and building up the body of Christ.

And be at peace among yourselves] So shall your pastor have the better life, and follow his work with more content and comfort.

{a} Apud Groecos maiori in honore habebantur philosophi quam oratores. Illi enim recte vivendi, &c. Lactantius.

Ver. 14. Warn them that are unruly] Cry Cave miser, Beware the wretch, stop them in their cursed career, tell them that hell gapes for them, and is but a little before them; snatch them out of the fire, saving them with fear, #Jude 23. Neglect of private admonition, how it stings the consciences of the best at death, see Mr Hiron’s Life prefixed to the second part of his worthy works. See also Mr Baxter’s Saint’s Everlasting Rest, p. 497.

Comfort the feeble minded] The dispirited, faint hearted, sick, and sinking under the sense of sin and fear of wrath. A Christian should have feeding lips and a healing tongue. The contrary whereunto is deeply detested, #Eze 34:4.

Support the weak] Set to your shoulder and shore them up, αστεχεσθε. Deal not as the herd of deer do with the wounded deer, forsake and push it away from them. Christ gathereth his lambs with his arm, and bears them in his bosom, #Isa 40:11. He had a great care of his weaker tribes when they marched through the wilderness, for in their several brigades he put a strong tribe to two weak tribes, as Judah to Issachar and Zabulon, &c. The Greek word here rendered support, signifieth sublevare alioqui ruituros, saith Beza, to keep up those that would else go to the ground.

Ver. 15. See that none render] Nothing is so natural to us; and Aristotle commends revenge as a piece of manhood, when indeed it is doghood rather. Excellently Lactantius, Non est minus mall referre iniuriam, quam inferre. It is as bad to recompense wrong as to do wrong. {See Trapp on "Mt 5:44"} {See Trapp on "Ro 12:17"}

But ever follow that which is good] Not to do good is to do evil; not to save a man when we can, is to destroy him, #Mr 3:4. {See Trapp on "Mr 3:4"}

Ver. 16. Rejoice evermore] A duty much pressed in both Testaments, but little practised by many of God’s whinnels, who are ever puling and putting finger in the eye, through one discontent or another. The wicked may not rejoice, #Ho 9:1; the saints must, #Ps 32:11 33:1, and that continually, striving to a habitual cheerfulness, which occurs when faith heals the conscience, and grace husheth the affections, and composeth all within: what should ail such a man, not to be perpetually merry?

Ver. 17. Pray without ceasing] While prayer standeth still, the trade of godliness stands still. All good comes into the soul by this door, all true treasure by this merchant’s ship. Paul beginneth, continueth, and concludeth his Epistles with prayer, Nehemiah sends up ejaculations ever and anon. Of Carolus Magnus it was spoken, Carolus plus cum Deo quam cum hominibus loquitur, that he spake more with God than with men. Our hearts should be evermore in a praying temper; and our set times of prayer should not be neglected, though we be not always alike prepared and disposed thereunto. Disuse breeds lothness to do it another time. Mahometans, what occasion soever they have, either by profit or pleasure, to divert them, will pray five times every day. {a} Oratio est quantitas discreta, saith the philosopher. Oratio debet esse quantitas continua, saith our apostle. A Christian must ever be praying habitually, and vitally too; for, semper orat qui bene semper agit. He hath manifold occasions of calling actually upon God, as, 1. His daily morning and evening sacrifice, the neglect or non-performance whereof the Jews counted and called an "abomination of desolation." 2. The sanctification of creatures, calling, and relations. 3. New mercies. 4. New infirmities. 5. Variety of crosses. 6. Faintness of faith, spiritual desertions, temptations of Satan. 7. Sweetness of meditation. 8. Forethought of his last account, &c. Neither let any say we cannot awhile; for, 1. "A whet is no let"; a bait by the way is no hindrance to the journey; time spent in prayer hindereth not our business; for though it take so much from the heap, yet it increaseth the heap, as it is said of tithes and offerings, #Mal 3:10 Blind Popery could say, Mass and meat hindereth no man’s thrift. 2. The greater the business, the more need there is of prayer to speed it; to be as oil to the wheel, as wings to the bird. Jacob, after he had seen God at Bethel, lift up his feet, and went lustily on his journey, #Ge 29:1 3. How much idle time spend we, either in doing nothing, or worse, that might better be bestowed in this holy duty! Only take heed that frequency breed not formality, that we pray not in a lazy, customary, bedulling strain, like the pace the Spaniard rides, but rousing up ourselves, and wrestling with God, set we sides and shoulders to the work, lift up hearts and hands to heaven, lean upon Christ’s bosom as the beloved disciple did, lie hard upon him, as she did upon Samson, to learn out his riddle; press him as they did the prophet, till he was even ashamed to say them nay, #2Ki 2:17, till you put him to the blush, and leave "a blot in his face," υπωπιαζη, as the importunate widow dealt by the unjust judge, #Lu 18:5. So this is prayer; and thus we are to "continue instantly in prayer," to wait upon it (as the word προσκαρτερειν signifieth), and to persevere in it, as David did, #Ps 27:4 119:81,82.

{a} Lawless Liberty, in a sermon by Mr Terry.

Ver. 18. In everything give thanks] If God give prosperity, praise him, and it shall be increased, saith Augustine. If adversity, praise him, and it shall be removed, or at least sanctified. Job blessed God as well for taking as giving, #Job 1:20-22. He knew that God afflicted him, non ad exitium, sed ad exercitium, to refine him, not to ruin him. But this is Christianorum propria virtus, saith Jerome, a practice proper to Christians, to be heartily thankful for crosses. Basil spends all his sermon upon this text in this theme. Every bird can sing in a summer’s day, and it is easy to swim in a warm bath; but in deep affliction to cover God’s altar, not with our tears, as #Mal 2:13, but with the calves of our lips, #Ho 14:2, this none can do but the truly religious.

Ver. 19. Quench not the Spirit] In his motions or graces. See the canon for the fire on the altar, and observe it, #Le 6:12,13. Confess here as Hezekiah did, #2Ch 29:6,7. And take the apostle’s counsel, #2Ti 1:6. Stir up this fire on the hearth of our hearts; let the priest’s lips blow it up into a flame; despise not prophesying, &c. It may be quenched either by the withdrawing of fuel (neglect of ordinances) or by casting on water (falling into foul courses).

Ver. 20. Despise not] i.e. Highly honour, and preciously esteem, as an honorary given by Christ to his Church at his wonderful ascension, #Ps 51:17 Eph 4:8,11.

Prophesying] That is, preaching, #1Co 14:3, so called because they took their texts out of some of the prophets.

Ver. 21. Prove all things] Take nothing that you hear upon trust (Νηφε και μεμνησο απιστειν, Epicharm.), but bring all to the test, #Isa 8:20. To the law, i.e. the Old Testament, and to the testimony, i.e. the New, which is by St John often called the testimony. Mercer observes that of the Hebrew word ozen for an ear, cometh Moznaiim for a pair of balances; to note that we must weigh what we hear; our two ears must be as balances for that purpose.

Hold fast that which is good] Orthodox, current, agreeable to, and approvable by, the Scriptures, especially that which God hath made good and sweet to your own souls. Hold fast that thou hast, &c. Hast thou found honey? eat it, #Pr 25:16. Go on to heaven eating of it, as Samson did of his honeycomb.

Ver. 22. Abstain from all, &c.] Whatsoever is heterodox, unsound, and unsavoury, shun it, as you would do a serpent in your way or poison in your meats. Theodosius tare the Arian’s arguments presented to him in writing, because he found them repugnant to the Scriptures. And Austin retracteth even ironies only, because they had the appearance of lying. God commanded the Jews to abstain from swine’s flesh; they would not so much as name it, but in their common talk would call a sow dabbar Achar, another thing. (Elias Thisbit.)

Ver. 23. That your whole spirit, soul, body] The temple consisted of three parts, so doth man; the body is as the outer court, the soul as the holy place, the spirit as the most holy. So the world is three stories high, the earth, the visible heaven, and the third heaven.

Ver. 24. Faithfid is he, &c.] Prayer must be founded upon the faithfulness of God in fulfilling his promises. Hereby faith will be strengthened, and affection excited. Prayer is a putting the promises in suit.

Ver. 25. Brethren, pray for us] The best may need the prayers of the meanest. God will have us beholden herein one to another, #1Co 12:21,22. How earnest is that great apostle in begging prayers, #Ro 15:30. Pray for me, I say, pray for me, I say (quoth father Latimer), for I am sometimes so fearful that I could creep into a mouse hole; sometimes God doth visit me again with his comfort. (Acts and Mon.)

Ver. 26. With an holy kiss] Our very civilities should savour of sanctity, and our common conversation relish of religion, #Zec 14:20,21.

Ver. 27. That this epistle be read] It is a matter of greatest necessity and importance that the Holy Scriptures be daily and duly read by all. A sad complaint it is, which Reverend Moulin makes of his countrymen the French Protestants: While they burned us, saith he, for reading the Scriptures, we burnt with zeal to be reading of them. Now, with our liberty is bred also negligence and disesteem of God’s word. (Moulin’s Theophilus.) And is it not so with us at this day? Our ancestors in Henry VIII’s time would sit up all night in reading and hearing, and were at great charges. Some gave five marks for a Bible, that we may have for five shillings.

Ver. 28. Amen] Amen is, 1. Assenting; 2. Assevering; 3. Assuring.

Table of Contents

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5