An Exposition of Pauls Epistles

CHAP. II.

That which concerns the first. He shows his endeavor for their salvation and constancy in Faith, in short clauses which are six. (1) I am very careful about all the Churches which have not seen my face, and namely about you Colossians, and your neighbors, the Laodiceans: Therefore do not ye think that you are neglected by me.

(2) I endeavor, that you may know you are no less dear to me, than other Churches planted by me: Let your hearts then be comforted from the same Gospel.

In love ] (3) I very much desire, that all those Churches, dissensions amongst themselves, and with other Churches, and questions which are stirred up by the Devil and his members, being laid aside, may be knit together in the bond of love.

All ] (4) I wish, and I have no mean conflict, that all those Churches may be joined together in Faith and Hope. This more especially is explicated, for he endeavored, that they might get understanding : Because Faith ought not to be blind, or ignorant, nor that they might only have some taste of Faith, but that they might obtain a 〈 in non-Latin alphabet 〉 , a full assurance, whereby doubts might be excluded from their hearts; neither that they might only have an assurance, but also all riches of assurance in the Faith, that Faith might abound in them, and might be strengthened in a solid and peaceable certainty, and might be established in all the riches of a more fully certain understanding: yet more specially the Apostle endeavored, that they might profit in knowing the mystery, or the Gospel that was in times past hid, but now revealed, concerning the Grace of Christ, which is extended no less to the Jews than to the Gentiles: He adds to these, that they might not only profit in the knowledge, but also in the acknowledgement of the mystery, from a lively sense and experience of the most sweet Grace of Christ, which is very far distant from the natural capacity of men. Lastly, He most specially endeavored, that they might profit in acknowledging the mystery concerning the unity of the divine essence, and the distinction of persons, and the offices of the Mediator Christ, and more and more applying those things to their use, might aquiesce in the knowledge, and first fruits of so great a good, until they should enjoy a full felicity by Christ.

He gives the reason of this desire, from the excellency of Christ, who is the sum and foundation of the Gospel, who • e glory he doth not only describe from the perfection of his person, considered in himself (in which are hid all the treasures of wisdom and understanding, infinitely as to the divine Nature, and as much as he is capable of, to the human) but also and most especially from the perfection of his person, as he was clothed with the office of a Mediator, as he is CHRIST anointed of God, the object, author and finisher of our Faith, or all saving Knowledge: In which respect, there is in Christ all sufficiency to eternal salvation, that there is no need of knowing anything besides him, who is made unto us by God, Wisdom, Righteousness, Sanctification and Redemption; He calls this sufficiency of Christ Treasures, and all Treasures, and hid Treasures, which the world cannot behold, which the sagacity of the Saints cannot find out, nor the needs of all men exhaust or consume.

(5) The endeavor and care of the Apostle is, that the Colossians may not be seduced by the false Apostles, and that they might be fortified against all the Impostures of them, who by teaching that which Christ hath not taught, did draw the unstable and unwary from Christ, partly by Paralogisms, and Sophistical Argumentations, partly by insinuating and covering their errors with a painted eloquence, to which subtleties of the false Apostles he aims in the words 〈 in non-Latin alphabet 〉 beguile, and 〈 in non-Latin alphabet 〉 enticing words,

(6) His endeavor concerning their salvation, The joy which he received concerning the Doctrine and Discipline rightly settled amongst them, not only from the relation of Epaphras, but from a Prophetical Spirit, or the inspiration of the Holy Ghost dictating this Epistle; for although he was absent in body, yet he beholding all things by the Spirit, he did greatly rejoice upon the observation of the most beautiful order in all Ecclesiastical things, and of their solid Faith in Christ: So that he could not but be careful concerning the preservation of so famous an heavenly work amongst them, left this order be disturbed, or his Doctrine corrupted by the subtleties of the false Apostles, and arts of the Devil.

CHAP. III.

The general Exhortations are Nine : (1) Is, to the study of heavenly things, that they no longer spend their endeavors and labors, in seeking earthly pleasures, honors and riches, but that they seek Christian virtues, and those that pertain to eternal life.

If ye be risen ] The Arguments of the Exhortation are six, all which prove that we ought to study heavenly things. (1) In Baptism ye have taken upon ye a resemblance of the resurrection, or of pursuing a new and spiritual life, and engrafted by Faith into Christ, ye have communion with Christ rising: who for the sake of his own, as a surety, hath risen to spiritual life, and hath undertaken to raise Believers by the virtue of his resurrection communicated to them: Therefore ye ought to endeavor after heavenly things.

Where Christ] Argum. 2. Above, i. e. in Heaven, Christ (as to the local presence of his body) is our head, and the fountain of all our felicity: Therefore that ye may enjoy him, ye ought to seek things above.

The right hand] Argum. 3. Christ sitteth at the right hand of God, by which as man, he hath gotten the highest advancement, and a name above every name, that he may grant to us all things above: Therefore things above are to be sought by you.

He amplifies this Exhortation, commanding that they savor heavenly things, i. e. that they study to know, esteem, care for, effect, and with earnestness pursue those things which pertain to an heavenly life, and not those things that pertain to this terrestrial life: which although they may be lawful and necessary, yet they are to be looked after by the by only.

Argum. 4. Ye by Faith in Baptism are partakers of the death of Christ, and are obliged by the virtue of his death, to die to the world, and sin, yea, ye are dead to them, or in respect of them, viz. after a judicial and spiritual manner savor not anymore those earthly things, or serve them: Therefore ye ought to savor and follow things above, heavenly and not earthly things.

And your life] Argum. 5. Although your life, i. e. your Adoption, your Righteousness, your Inheritance, your full Sanctification, and Glorification, is hid to the world, yea, to you yourselves for the most part (for now you receive them only by Faith, and a little possession of first fruits) yet it is preserved in Heaven in its causes, with Christ, hid in God: Therefore ye ought to savor and seek those things which pertain to life eternal.

Arg. 6. By answering an Objection arising from the former Argument; although your life is now hid, yet fully and openly it shall be communicated to you, and we shall be gloriously brought forth in the sight of Angels and men, when Christ shall be manifested in his second coming; The reason whereof is given, because Christ is our life, so called (1) Because he hath procured life eternal for us. (2) Because he hath in himself that life to communicate. (3) Because he hath actually begun to communicate that life by his Spirit to us, which at length he will fully perfect. (4) Because he is the object of this our life: For our felicity consists in communion with him, to know him, to be, and converse with him, and at length fully to enjoy him: Therefore seek ye things above, under the hope of life, that is to be revealed to us.

Exhortation the second, as a corrolarie, inferred from the fomer, by which he commands to mortify the vicious motions and affections of corrupt nature, through which the deformed body of sin dwelling in us, as members, works all actual sins, and doth so put forth itself in the members of the body, that it makes them as it were members of itself, and the instruments of vices. This mortification is done, not only by not committing the external acts of sin, but also by killing in the very beginning those wicked internal motions exciting to those sins.

Fornication ] He reckons up five vices, whereunto the Gentiles chiefly were addicted, the last of which, viz. Covetousness, he calls by the name of Idolatry, that he might stir them up to the hatred of Covetousness: Because almost all accounted it frugality, and very many trust in riches.

Which are upon the earth ] The Arguments of the Exhortation are three.

Argum. 1. Because these vices are earthly members, or vicious parts of that nature, which only savors of earth, and doth altogether alienate men from Heaven.

Argum. 2. Because although these sins may seem light, yet they bring the anger of God upon those, who are disobedient, and do not repent.

Ye walk] Argum. 3. Because in times past ye have served too much these vices, walking and living in them, no less than they who still are defiled in this mire.

Exhortation 3. Drawn from the next Argument, in which he commands them to put off, lay aside, and cast away six vices not to be resumed again, which are, (1) Unjust anger. (2) Indignation or wrath, which is an higher degree of anger. (3) Malice or malicious envy and hatred, which becomes permanent or lodging anger. (4) Reproach or blasphemy against any ones fame. (5) Filthy speaking or scurrility, and (6) and lastly, Lying.

Put off ] The Reasons of the Exhortation are two.

(1) Because in Baptism the Sacramental Vow, and Obligation, and in the beginning ye have put off the old man, with all his actions, i. e. ye have renounced your old corrupt nature, and its bondage: Therefore ye must renounce these vices.

Reas. 2. Because by the Gift of God, Faith, Vow, and Newness of Life begun in Regeneration, ye have put on the New Man, i. e. new spiritual qualities, as it were a new Nature: Therefore ye must renounce these vices.

But he describes the New Man in four things. (1) That there is a renovation in Christ of the Holiness of our Nature lost in Adam. (2) That it consists in the acknowledgement of the Mystery of the Gospel, i. e. in the same illumination, which so changes the heart, and also the outward conversation, that the Grace of God in Christ is really acknowledged by us, in mind, affection, and deed. (3) That the Archetype, or exemplar, according to which this New Man is created and renewed, is the Image of God, the Creator, who alone made man that he might have a being, and he alone hath also created man again that he might be new.

(4) That it is enough to the New Man to have Christ (which one thing sufficeth for all things requisite to salvation) or that in this business of renovation by Christ, our external condition neither hindereth, nor promoteth, nor in this work is any respect had to an external condition with God, (be there any of the Gentiles or Jews circumcised or uncircumcised, born in this or that Nation, learned or unlearned, bond or free) which is fitly spoken by reason of the false Apostles, who did urge Legal Ceremonies, and the traditions of men, as if all other things had been nothing, except they would Judaize.

Exhortation 4. To five Virtues, viz. (1) To a tender pity towards the afflicted. (2) Towards the poor. (3) To humility and modesty in all things. (4) To meekness, gentleness in conversation with others. (5) To longsuffering where injuries fall out.

Elect ] There are three Arguments of the Exhortation.

(1) Because ye are the Elect of God, not only separated by special vocation from the world, but also by eternal decree from Reprobates.

Holy] Argum. 2. Because ye are holy and consecrated unto God.

Beloved] Argum. 3. Because ye are beloved of God: Therefore adorn yourselves with these virtues, that ye may yield yourselves worthy of so great commendations.

Exhortation 5. That not only in longsuffering they mutually bear one another's infirmities, and harsh behaviours, but also that they mutually forgive injuries one to another.

As Christ ] The Reason of the Exhortation is, because Christ hath forgiven you your more grievous offenses: Therefore do ye forgive injuries one to another.

Exhortation 6. That in the first place they put on Charity, and that before all other virtues, Because it springs from the root of Faith, (as the trunck of a tree) and sends forth all other virtues as branches, and both cherisheth and nourisheth them.

Which is ] The Reason of the Exhortation is, Because Charity is the mutual bond of perfect binding together, whereby all the faithful are joined into one body, and whereby all are perfected, i. e. made partakers of all gifts growing in the Church, so that whatsoever either the privileges of the whole body are, or the gifts of some member, may become as to use and profitableness, of good to all the members.

Exhortation 7. That if any contention should arise amongst them, the Peace of God should be appointed the Moderator of contention, and all affections, and having, as it were, a reward in its hand, should determine what is to be done.

He calls the Peace of God, that which is from God, that which pleases God, and that which doth not command the loss of truth, or any virtue, but of our carnal affections.

To which ] The Reasons of the Exhortation are three. (1) Because God hath called you to peace with himself, and that you should follow it amongst yourselves. (2) Because ye are all members of one body. (3) Because ye owe this thankfulness to God, who hath made peace with you, when he might have dealt with you, as enemies: Therefore following peace amongst yourselves, be ye thankful.

Exhortation 8. To study the Word of God, and employ yourselves in it; there are five branches of the Exhortation. (1) That they derive the Word of Christ, or the Christian Doctrine propoun • ed in Scripture from the fountains, and as a most acceptable guest entertain it in their minds and hearts: that afterwards it might not depart from thence, but there constantly abide. (2) That they content not themselves, that they have tasted the Word of Christ, or that they have in some sort known it, but they do their endeavor for the procuring a rich and plentiful measure of it to themselves. (3) That from thence they learn to be wise to their own salvation, and the benefit of others. (4) That they suffer the Word of Christ not to be idle in them, but that they prudently put it forth for the use of their neighbors, that with mutual instructions they promote one another's knowledge, with mutual admonitions they may better order their conversations, and everyone stir up his own and others affections to the singing of holy Psalms, Hymns, and spiritual Songs, composed of some spiritual matter, by the Spirit, and made for mutual edification. (5) That they sing with their affections composed to holiness according to the measure of Grace given to them, so that the Song may be acceptable to God, and may administer Grace to the hearers, they beholding in the sincerity of their hearts the glory of God in their singing.

Exhortation 9. That they do all things in Christ, i. e. in his name, and authority, through him or his grace, and to him and his glory: And because that cannot be done, but forthwith they must have new experiences of divine goodness towards themselves, that they may give thanks to God always in all things through Christ, without whom God the Father will not be praised by us, nor will he grant anything to us, but through his Son, and in whom whatsoever things are sent in to us by God, are turned to our good: And these are the general Exhortations to common duties.

CHAP. IV.

He again exhorts Masters to a just using of servants, and to that which is agreeable to reason, i. e. That they pay to them, not only meat, clothing, and the wages agreed upon, but also that they acknowledge the cheerfulness of their service, by some demonstration of their liberality, for this it is to give to them that which is meet.

That you have ] The Argument of the Exhortation is, because unless they do that which is meet, the Lord of heaven is over their heads, who will render unto them according to their works.

The general Exhortations are three : The first to prayer, whereof there are four Branches: (1) That they be not weary in this employment, but constantly persevere, because some daily necessity compels us. (2) That they observe and take all occasions of praying offered by God, and that they frequently without negligence continue in their supplications. (3) That always they adjoin thanksgiving to their prayers, if so be they desire new benefits should be bestowed upon them of God.

(4) That in their prayers they beseech God, that the Gospel may run with success by the Ministry of the Apostle and other servants of God: To this end he propounds three Arguments of Exhortation.

Arg. 1. Because so God would grant free leave to preach the Gospel, and make manifest the mystery of salvation in Christ by opening the mouth of his Minister, and the heart of the Auditors.

To speak] Arg. 2. Because I an Apostle in bonds for the preaching of the Gospel, will have the liberty of the Gospel commended to you, rather than mine own.

As I ought] Arg. 3. Because it is much available, that my mouth be open, that I may speak fitly to persuade with the demonstration of spiritual power, as it becometh me, that am an Apostle, to speak.

The second general Exhoration, that they wisely order their life according to the will of God, diligently taking heed that their evil or imprudent conversation offend not those that are without ( i. e. The Heathens not converted) and drive them from the City of God: And lest they be corrupted with the corrupt speeches or manners of unbelievers, and also, for this end, that with the loss of things less precious, they redeem the opportunity of well-doing, and shunning evil, and especially of winning those that are without.

Exhort. 3. That their speech be not at any time vain or idle, which affords no advantage to the hearers, but that it be always with grace to the edification of them, and to this end he admonishes, that their speech be always seasoned with the salt of sanctity: The Argument of the Exhortation is, that prudence and discretion be used, by a custom of speaking holily to the answering everyone fitly and properly questioning about anything.

CHAP. I.

The persons saluting are Paul, Timothy, and Sylvanus, who otherwise is called Silas, whom that the Thessalonians might know to be those who had taught them, he takes into the society of his testimony concerning the truth of this Doctrine, and his respects towards the Thessalonians. The Church which is saluted is described from its holy communion, no • only with God the Father, whom the unbelieving Jews do falsely boast that they worship, but also with his Son Christ, whom the unbelieving Heathens and Jews did reject: Furthermore he prays for Grace and Peace, for them from God the Father, and Christ, signifying that true happiness which proceeds from the Grace of God, which as it is purchased for Believers by the merit of Christ, so it is applied by the intercession and efficacy.

In the remaining part of the Chapter, giving thanks for the sincere conversion of the Thessalonians, he confirm • them in the Faith by nine Arguments, which both prove that they ought to be strengthened in Faith, and also contain the reasons of giving thanks.

Argum. 1. The remembrance of your conversion to the Faith, is exceeding pleasant to me, for which I cannot but give thanks to God, and daily pray that ye may persevere: Therefore ye ought to be strengthened in Faith.

Argum. 2. Your sincere Faith, which hath shown itself lively, and efficacious by works; your indefatigable charity visible in your daily labors, and diligence, especially in your liberality towards the Saints: And lastly, your lively hope shewn in patience and suffering afflictions for Christ, have left in me an indelible impression, that I cannot but make mention of them before God and man: Therefore it is meet that ye be strengthened in Faith: But he calls them the virtues of Christ, because they did spring from Christ, and tend to him, But he says in the sight of God, because they were of that sort which were in the sight of God, genuine and no ways counterfeit.

Argum. 3. I know certainly by certain signs that ye are elected, and my genuine Brethren in Christ: Therefore it is that ye ought to be strengthened in Faith.

Argum. 4. Confirming the former. I plainly perceive that my Gospel hath been efficacious amongst you, for there did accompany my preaching unto you, (1) Strength and spiritual virtue to the begetting of Faith in you. (2) The Holy Ghost by his inward testimony and gifts withal bestowed upon you, did seal the truth received by you. (3) Much assurance and persuasion in your hearts did ensue, which hath freed you from all doubting. (4) Such was the work and presence of God in you that heard, as was to be seen in us Apostles that taught, as ye yourselves have known: Therefore it is, that ye ought to be strengthened in Faith.

Argum. 5. Illustrating the former. Ye, by embracing the Gospel, and firmly retaining it with joy, are made in the midst of afflictions, both like unto the Lord Christ, and us his servants, preaching that Gospel with joy in the midst of oppressions: Therefore ye ought to be strengthened in Faith.

Argum. 6. Confirming the former. Ye were made exemplary to all inhabiting the neighbouring Countries, both of invincible Faith, and great alacrity and patience in receiving and holding fast the Gospel: Therefore it is, that ye ought to be strengthened in Faith.

Argum. 7. Your Faith became most famous, not only in the neighbouring Countries, but also in those that are far distant, that there is no need of any larger proof: Therefore it is, that ye ought to be confirmed in the Faith.

Argum. 8. The wonderful power of God appeared in your conversion; that the faithful in every place have published the history of the Thessalonians conversion, viz. how the Apostle with manifest peril of his life preached the Gospel amongst you, and how ye hearing him, after a wonderful manner renounced feigned Idols, and addicted yourselves to the service of the true and living God: Therefore it is, that ye ought to be strengthened in Faith.

Argum. 9. Your conversion to God was not, without his Son Christ, as the unbelieving Jews falsely boast of their conversion: But to God in Christ, or to the Father, and to Christ, as the incarnate Son of God, the Redeemer, dead, and risen for us: who shall come from Heaven, a Judge to destroy all unbelievers, and to deliver his own from the wrath which is to come upon the rest; which Faith alone is saving: Therefore ye ought to be confirmed in Faith, reminding those works of God in you.

CHAP. II.

He recites thirteen signs of his spiritual, sincere, and divine embassage to them, and the faithful administration of his office from the whole time wherein he first of all preached the Gospel among them.

Sign 1. Ye yourselves are witnesses that our entrance unto you, had nothing of vanity, nor my Ministry was not without fruit, when I began to preach the Gospel amongst you.

Sign 2. The great persecution, which not much before I suffered at Philippi, hath not hindered, but that I dare preach to you in this present danger: For I boldly use liberty of speech, trusting in the power of God alone, striving earnestly against all enemies.

Sign 3. Confirming the former, The Doctrine, Exhortation, and Consolation administered by me, was not like the Doctrine of the false Apostles, for (1) It was not adulterate and framed to deceive, but sincere, without any imposture. I did neither use nor suffer impurity (as the false Apostles in their Doctrine) but my Doctrine was without all mixture, not handled after a deceitful manner, as it uses to be handled by them, which in their preaching endeavor their own glory and advantage.

Sign 4. From the knowledge of my Election, and Vocation to so excellent an office (wherein the preaching of the Gospel was committed unto me) I have determined to preach the Word of God with an holy and sincere mind, and not to please men, but God, who searcheth the hearts, and doth bear me witness as his faithful servant.

Sign 5. More especially explicating that which is before, I never used flattering words amongst you, of which thing I call you to witness.

Nor] Sign 6. I never did anything for the sake of covetousness under the cloak of piety, as the false Apostles were wont, of which thing he calls God to witness.

Neither] Sign 7. I was so far from ambition, and also covetousness, that I never required the honor due to me, or an honorable stipend, either of you, or of others, when as an Apostle of Christ I could have lawfully been burdensome unto you.

Sign 8. Whilst I was conversant amongst you, I did carry myself gently, as one of you, yea, as one equal to the lowest of you, laying aside all haughtiness, morosity, and imperiousness, and all respect either to the Nobility of my Kindred, or the excellency of my office and gifts vouchsafed to me, and all other privileges, the consideration whereof uses to be accounted of in civil conversation.

Sign 9. As a mother cherisheth her children, warmeth them with her breath, nourisheth them with her milk, and (if she could) is ready to communicate her soul to them: So I affectionately taking care of all the concernments of the Church, with the greatest satisfaction, together with the preaching of the Gospel, I was willing to impart unto you, as it were my soul, because of my vehement love towards you.

Sign 10. Explaining and confirming the former; the whole time which remains to me from the preaching the Gospel, I did bestow laboring with my hands, lest any one of you be burdened by allowing me maintenance, as an Apostle.

Sign. 11. I carried myself amongst you in all things, justly, holily, and unblameably, whereof I call you to witness as to external things, and I call God to witness of my more inward sincere love to you in all things.

Sig. 12. As ye may remember, I did exhort and comfort privately everyone of you, no otherwise than as a Father is wont to exhort and comfort his children.

Sig. 13. I left nothing undone that might show greatest faithfulness and diligence, that ye might lead an holy life, and that ye might please God in all things, who hath called you by his grace to a participation of his Kingdom, and celestial Glory. These are the Signs of Paul's celestial Ambassage, and of his Apostolical Office faithfully administered by him amongst the Thessalonians.

CHAP. III.

For this end he produces ten Arguments: All which prove that the Thessalonians were most dear to the Apostle.

Arg. 1. By reason of my desire of confirming you in the faith, I had rather tarry alone at Athens in many storms of afflictions, than that ye should be longer destitute of consolation and confirmation: Therefore ye are most dear to me.

Argum. 2. I have sent unto you Timothy my very familar friend, who although he is my most intimate Brother, and a faithful Minister of God, and my fellow-laborer in the Gospel of Christ, yet I am willing to be deprived of his company, That ye might receive comfort and confirmation in the Faith: Therefore ye ought to be most dear unto me.

Argum. 3. I was more afraid, lest ye should be offended at my afflictions for the Gospel, than I regarded my own trouble: Therefore I would have you now strengthened against this scandal. (1) Because ye have learned out of the Gospel, how it is appointed of God, that we Apostles before all others should suffer many afflictions for the truth of the Gospel.

(2) Because I had told you before, that afflictions for the Gospel did abide for me, as the event hath made it manifest.

Argum. 4. I feared lest the Devil by some of his arts, had moved you from the Faith, and so my labor had been lost: Wherefore I have sent to you Timothy, who might understand your constancy in the Faith: Therefore, &c.

Argum. 5. I much rejoice upon the message that Timothy brought of your Faith towards Christ, of your love towards the Saints, and of your desire of seeing my face: Therefore, &c.

Argum. 6. The consolation arising to me from your Faith, hath allayed, and excelled all my grief, which I took from the afflictions and necessities, either lying upon, or hanging over me: Therefore, &c.

Argum. 7. It shall be certain happiness, if you abide constant: Therefore it is necessary that ye be most dear to me.

Argum. 8. Confirming the former; so great occasion was offered me of sincere rejoicing in the presence of God for your perseverance, that I know not how great thanks to render to God: Therefore, &c.

Argum. 9. I continually pray God, that I may see your faces, and amend the defects of your Faith, and increase the measure of it, by opening to you more fully the mystery of the Gospel: Therefore, &c.

Argum. 10. How dear ye are to me, ye may gather out of the sum of my prayer for you. There are three Articles of my prayer. (1) I always pray that God would grant me a prosperous journey to you, whereby I might confirm you in the Faith.

(2) Also I pray, that God would grant you increase and abundance of love one towards another, and towards all, as my love abounds towards you.

(3) Lastly, I pray, that God would stablish your hearts, and make your consciences unblameable in true holiness, which is required before God, and our Father, that at length, at the coming of our Lord, with all his Saints (that is, Angels and men) ye may not be ashamed: Therefore do none of you doubt, but that ye are most dear to me.

CHAP. IV.

The first part of the Chapter containeth seven Exhortations. First Is general, That they be mindful of those things which they heard from the Apostle, and daily more and more profit in the endeavor of living holily, and pleasing God, that they may daily, as it were, excel themselves; He adds four Reasons of the Exhortation.

Reas. 1. I an Apostle in the name of the Lord friendly desire that from you.

Ye ought] Reas. 2. This is necessary for those that are justified: For it behooves you so to walk.

Reas. 3. Ye have already upon this account received commands from the Lord.

Reas. 4. This is the Will of God, that ye be sanctified in soul as well as in body; which Will whosoever endeavoreth to obey, shall please God.

That ye abstain] Exhort. 2. Is special, whereof there are three branches. (1) That they abstain from all fornication or filthy lust.

(2) That everyone taught of God, continually keep his body, as a vessel consecrated to the Lord, in chastity and honor, to uses sanctified by God, and do not defile themselves.

(3) That they endeavor to extinguish the feverish heats and flames of inward concupiscence. Of which Exhortation there is a reason given, lest they be like the Gentiles, which have not known God, and that they may be distinguished from them by honesty, or purity and holiness.

Exhort. 3. Concerning the avoiding Covetousness, lest they by deceit, violence, or evil arts, purchase their own profits by others losses, in oppressing or deceiving their Brethren.

For a Revenger ] He adds five Reasons.

Reas. 1. God will revenge such kind of injuries.

Reas. 2. As I have before admonished you, so I also again admonish you, and I beseech you for God's sake, that ye take heed.

Reas. 3. From the end of our calling, to the Grace of Christ, which is not that we defile ourselves with any kind of sin, but that we be sanctified in all manner of virtue.

Reas. 4. Because he that doth not obey this Exhortation, is guilty of rejecting divine authority.

Who also] Reas. 5. Because God hath given the Spirit to us true Christians, whereby we may discern what is from God, what is an abomination to him, and what judgments hang over sinners.

Exhort. 4. To brotherly love, and to exercise, for the future, kindness towards all: The Reasons are three.

Reas. 1. Because ye are so propense to this brotherly love, that it is not much necessary to urge this duty.

Reas. 2. Ye are already taught, that ye love one another.

Reas. 3. Confirming the former. Now ye have really shewn this kindness towards all your Brethren near about you: Therefore go forwards, and excel in this duty.

There follows other three Exhortations briefly conjoined in these two verses.

Exhort. 5. That ye be not curious, looking into other men's businesses, but carry yourselves quietly, and pleasingly.

To work] Exhort. 6. That ye be not idle, but take care about your private matters, and do your businesses, work with your own hands, as I have commanded you before.

That ye] Exhort. 7. Carry yourselves decently towards those, and before those, that are not in the Church, and in all these duties strive amongst yourselves, as it were for matter of honor; for this end especially besides others, that ye may have no need to beg anything from the household of Faith, or of those that are without.

CHAP. V.

There are added four other Articles concerning the Lord's coming.

Art. 1. The time and hour of the Lord's coming is not revealed, but lieth hid in the secrets of God, neither is it expedient to inquire curiously, or write anything concerning it.

Artic. 2. Containing the reason of the former. No less suddenly will Christ come, than a thief in the night is wont, suddenly to creep into other men's houses.

Art. 3. Explicating the former, and applying it to impenitent. As unawares, certainly and necessarily the pains of travel ceize upon those that are with child; so the unexpected day of the Lord's anger shall ceize upon impenitent secure sinners on the sudden.

Art. 4. In which he further explains this Doctrine, and applies it to the consolation of the faithful; Ye believers need not fear that day, because ye lie not in the darkness of sin and ignorance: The last day cannot (as a Thief in the night) take hold of you.

He gives a reason, because as many as truly believe in Christ, are the sons of light, and of the day, living in the light of faith and godliness: And therefore none of us can be in bondage to ignorance and sin.

CHAP. I.

In the direction of the Epistle the same persons salute the Thessalonians, which did in the former: Here is nothing said as touching the authority of the Apostle, neither in the former Epistle, because they were all confirmed sufficiently in this Church concerning Paul's Apostleship; only mentioning their communion with the only true God, and his Son Jesus Christ, he distinguishes this Church, both from the assemblies of the Heathens, and unbelieving Jews; by wishing them both Grace and Peace, he certifies them of all things which make to eternal salvation and righteousness, which are to be communicated to them from God through Christ.

In the remaining part of the Chapter, by giving God thanks for them, he also confirms their Faith, and administers to them comfort against all the rage of persecutors, wherewith they were vexed. The Arguments of comfort and confirmation of their Faith are eight : All which do prove that they ought to be strengthened in Faith, and be comforted in their persecutions.

Argum. 1. The condition of your Church, (if I may judge) is most happy in the sight of God, wherein all ye (none excepted as far as can be known) embrace the Lord Jesus with a sincere Faith, and one another with a sincere love, and proceed in both virtues, daily abounding more and more in both virtues: Therefore whatsoever your condition is in the sight of the world, ye ought to be comforted and strengthened in Faith.

Argum. 2. The constancy of your Faith and Patience in the midst of persecutions, and afflictions which you suffer, is so much, that I am compelled to praise you, before other Churches, and to set you out for an example to others: Therefore ye ought to be comforted and strengthened in Faith.

Argum. 3. Your afflictions which ye suffer by those impious persecutors, are a manifest token that there will at length be a general judgment, wherein it shall go ill with the bad, and well with the good, when you shall be pronounced meet through the divine favor to enjoy the Kingdom of God, because ye suffer many evils for promoting of it.

Argum. 4. Explaining the former: God in his justice will punish in the day of judgment, your persecutors, and will set you at liberty from all evil: Therefore ye ought to be comforted, and strengthened in Faith.

With us] Argum. 5. Ye shall at length obtain, together with us, and with others the Martyrs of Christ, as your fellow-soldiers, rest from all evil and misery: Therefore ye ought together with us to be comforted, and strengthened in Faith.

In the Revelation] Argum. 6. From those circumstances of the last judgment, which makes the revenge terrible, that shall be taken upon them. The Lord Jesus, (1) shall be made manifest and visibly come from Heaven, a Judge and avenger of injuries. (2) The mighty Angels shall accompany him, who shall execute the sentence of the Judge, verse. 7. (3) He shall kindle a flaming fire, wherein this whole world shall burn. (4) He shall be revenged of all those that are found destitute of saving knowledge (which is joined with Faith and Obedience) and that have not obeyed the Gospel, verse. 8. (5) Then the wicked shall be punished with everlasting destruction. (6) This punishment shall be inflicted by an angry Judge, who shall eternally cast them out from his presence.

From his presence ] (7) The Lord shall manifest to all how glorious his power is, by punishing them mightily: Therefore ye ought to be comforted and confirmed in Faith.

Argum. 7. Of consolation, from those circumstances of the last judgment, which make the glorious and joyful redemption of the godly: For (1) In the same day wherein Christ will destroy his adversaries, he will set at liberty his faithful ones, and especially you. (2) He will communicate his glory to the Saints, and will manifest his glory for their glorification. (3) His glory shall surpass all our hope and apprehension; for Christ shall be admired in the greatness of his glory communicated. (4) He will show his glory in all that believe, so that there shall be no believer, wherein Christ shall not be admired: by the way he gives the reason of this consolation applied to them, Because the Thessalonians had believed the Testimony of the Apostle preaching the Gospel: Therefore he dare confidently apply the afore-said consolation to them, which indeed they shall find in that day: Therefore, &c.

Argum. 8. Of comforting and confirming them in Faith. Ye have our continual prayers, that yeee may happily attain your end: Therefore ye ought to be comforted in your afflictions, and strengthened in Faith. There are four Articles of his prayer.

Artic. 1. I pray, that God, (who is ours by a free Covenant) would vouchsafe to make you meet for the vocation or glory whereunto you are called. This Article ascribes as well the glory unto which we are called, to the grace or favor of God, as well as all the preparation which leads us to it.

And fulfil] Artic. 2. I pray that God would fulfil all the good pleasure of his goodness according to his free bounty towards you. In which Article he shows that not only salvation, but all means to salvation, are founded in the good pleasure of God, acknowledging nothing except the Grace of God in the whole course of salvation, and in all the parts of it.

And the work of Faith] Artic. 3. I pray, that God would complete the work of Faith with power in you. In which Article he affirms Faith to be the work of God, which he works in his, and he determines the beginning, increase, and perfecting of Faith, as part of his good pleasure. Lastly, He shows that Faith is not only not a work of our power, but exceeds whatsoever can be in us, and requires the power of God, without which it can neither be begun, or continue, or be increased, or completed.

Art. 4. I pray that both in this life, and in that which is to come, Christ may be glorified in you, as in his members, and ye may be glorified in him, as in your head, which is the end of the former Articles. Neither in this Article will he have the grace of God concealed, but teaches that the whole glory which Christ receiveth from his, or which he communicates to them, is to be ascribed to the grace of God and Christ only; In all which the Thessalonians had no mean supports for their consolation and confirmation in the faith.

CHAP. II.

An error had crept in amongst the Thessalonians concerning Christ's coming immediately, whilst they were alive, which error the Devil cherished, that as for other causes, so also for this, that at leastwise after that age he might expose the whole Christian Doctrine, together with this Article, to a mockery; therefore the Apostle admonishes them, that they suffer not themselves to be moved from the sound sense and faith of this Article. In the mean while he affirms two things, as most certain, whereof he would not have them doubt: The first was, That Christ will come, as he had taught before, in his appointed time. The other was, It will come to pass that all the faithful should be gathered together from the four quarters of the world to meet the Lord: But he beseeches them, if they would be wise for themselves in that day, that they would have a care of that error, whereof we speak.

Because Impostors did brag partly of some Revelations from the Spirit, partly some speech of the Apostle, which they affirmed they had heard, they did partly say, that it was manifested by the former Epistle written by the Apostle to the Thessalonians, as if in the fourth and fifth Chapters, he had taught that Christ would come while they were yet alive, the Apostle commands to take heed, lest they should be by this, or any like imposture deceived, troubled, or by any other means be moved from the faith.

He gives a reason of his dehortation, Because Christ would not come before the Antichristian defection should be, and Antichrist should be revealed, the chief Captain and Patron of this Apostasy: Therefore it behooveth two things to precede Christ's coming, a falling from the faith received (whereof 1 Tim. 4.1.) and the revelation of the chief or great Antichrist: That which concerns the falling away, he doth not understand the falling away of one or a few, or of many in many Churches, for day by day in those times there were not a few Runagates from the tents of Christ, almost through all the Churches, and many followers of many errors; but he understands the universal falling away of the external or visible Church; so that false opinions contrary to the Gospel should be received, and openly defended, and that commonly in the visible Christian Church, by those that should boast in the name of Christians.

As concerning him, who should be the head of this Apostasy, he fore-tells that he shall be revealed by God, partly by permitting him to erect his Kingdom in his Church, and openly, and in very deed, show himself to be Antichrist, partly by making of him manifest by the Doctrine of the Gospel (which should make his impostures manifest, and open to all those that are unwilling to be deceived) of which Antichrist, or head of Apostates, that he may be better discerned in his time by those that were circumspect, The Apostle propounds seven Articles, which are exactly to be observed.

Art. 1. Contains the description, and nine Notes of Antichrist, all which, and everyone, agree to none better, yea to none other than to the Pope of Rome, as it will appear by those that observe them.

Man] Note 1. He shall be a Man, in spite of those that in favor of the Pope, feign, that the evil Spirit Antichrist is to come: Therefore he is called 〈 in non-Latin alphabet 〉 , a Man, both in nature and kind, and 〈 in non-Latin alphabet 〉 , The Man, in the singular number, that he may show that the famous, chief and great Antichrist in kind so called, is described; He doth not only intimate some individual man, or a single person, but the series of shavelings that were to succeed in one seat, Heb. 9.7.25. 〈 in non-Latin alphabet 〉 , The high Priest denotes the whole series or succession of Priests, and 〈 in non-Latin alphabet 〉 , The man of God signifies not one Pastor, but the series of faithful Ministers; and that according to the style of the Prophets when they speak concerning the order of Kings, as Dan. 7.2.

Of sin] Note 2. He shall be the man of sin, as well because he is a notable sinner, yea highly addicted to sin, as because both by fraud and impostures, and by force and tyrannical compulsion, he was to be the famous author of sinning unto others.

The son] Note 3. He shall be the son of perdition, or the successor of Judas the Traitor: For by this title Christ heretofore noted Judas in the New Testament, John. 17.12. which Judas Antichrist resembles, partly in the assumed title of the Apostolical calling, partly by dissimulation, covetousness, cruelty, obstinacy, and final perdition, bringing destruction upon many, and principally upon himself, destroying others, and destroyed himself.

Note 4. He will be 〈 in non-Latin alphabet 〉 , an Adversary, who really and indeed will be opposite to God and his Ordinances, whatsoever he pretends, he will really prove and show himself an Adversary, who will also oppose the Gospel of Christ in fundamentals, such the Apostles shows some of his fore-runners, 1. Cor. 16.9. For he will be an adversary to Christ himself, as to the carriage, offices, and benefits of Christ: We see that the Roman Bishop is such an one, who hath opposed himself against Christ more, and in more things, and more cruelly and subtly: and longer than any one ever did.

Exalteth] Note 5. He exalteth himself by his pride above all that is called God, or everything that is worshipped, i. e. above all Magistrates, Princes, Kings, and Emperors, who in Scripture are called God's, or are worshiped as it were 〈 in non-Latin alphabet 〉 August or illustrious, as Act. 25.21.25. & Psal. 82.1.

In the Temple] Note 6. He will be in the Temple of God, or in the visible external Christian-Church, which will profess indeed the Faith of Christ, and vaunt himself to be the Temple of God.

Sitteth] Note 7. He will sit in that society which profess themselves the Temple of God, i. e. he will possess the public Ecclesiastical office, the Episcopal seat or chair.

Note 8. He will sit in the Temple, he will set himself over the Temple, he will sit super-incumbent over the Church, arrogating to himself the chief seat, the preeminence, the Bishopric, the Prelacy in the Christian-Church.

Showing himself] Note 9. He will boast himself, as if he was God, i. e. not thinking that he is sufficiently exalted above the Common-wealth, and the Church of God, as the Prince and chief Governor thereof, he will also endeavor to carry himself as God: partly by falsely boasting himself to have all the power of Christ communicated to him, and that he is by delegation, the Vicar of Christ, i. e. Vice-Christ, or Antichrist, according to the signification of the Preposition, 〈 in non-Latin alphabet 〉 , in the words, 〈 in non-Latin alphabet 〉 , like to God, equal with God, and 〈 in non-Latin alphabet 〉 , a Vice-Roy, partly by assuming the Titles which are prop • r to God, as the chief Pastor, or Prelate, the head of the Church, &c. which Titles are due only to Christ. Lastly, by arrogating to himself privileges in Heaven, Earth, and Hell, which belong to God alone, such as now the Pontificians acknowledge without shame in the Roman Pope. About which things ye may read more at large in the controversies touching the Bishop of Rome amongst the writers of Controversies.

Artic. 2. Containing the certainty of this Prophecy, as that which the Apostle had taught before, and whereof, he being present, had instructed the Thessalonians, and now being absent, he repeats it, that he may confirm the Truth, and may fasten it in their memory.

Artic. 3. Containing that which hindered the Revelation of Antichrist, whose spirit did then attempt to erect himself a Throne, but he could not, because as yet the seat was not vacant, designed to receive the Throne of Antichrist, in that seven-hill'd City, Rome, as the Spirit of God describes, Apocal. 17.9. For the Roman Empire must be taken away in the West: Caesar was to be taken away from that City before Antichrist could be revealed, wherein we have also the Pontificians consent: Touching this hindrance, our Apostle in express words had before admonished the Thessalonians, and knew that they understood and remembered it, but the reasons were weighty, wherefore the Spirit of God was unwilling to express that hindrance to them in this Epistle: For it was not much matter to them that he should discover it, nay, this mystery ought to be kept secret from the world: Partly, that more easily the permission of this mystery of iniquity decreed by God might be fulfilled: Partly, lest from hence he should give any occasion of persecuting the Christians: For if the Emperors had understood that any one amongst the Professors of Christ, would erect unto themselves a Throne at Rome, and that he should extinguish the Roman Empire, and that Emperor; All of them might have thought it very just to show their cruelty against the whole name of Christ.

Artic. 4. Containing, together with the imp • diment of the Revelation of Antichrist, the beginning of his falling away; or of Antichristianism, which is called here the mystery of iniquity: Because, as all Christianity, the Head whereof is Christ, is the great Mystery of Godliness, so all Antichristianism, whereof Antichrist is the Head, is the great Mystery of Iniquity. The Devil had before, from the beginning of the Gospel preached, spread abroad in the Church the seeds of this mystery, in ambition, covetousness, wickedness of teachers, in human ceremonies, errors, and false Doctrine, and did now daily cherish, diligently endeavoring, that at length he might erect openly the Kingdom of Antichrist, in the visible Church, under the color of piety, but God putting a let, it did remain until when those things were written. The Roman Emperor did possess Rome, which was to be the seat of Antichrist, and being vacant Antichrist would invade, and also assume to himself the dominion both of God and men.

Artic. 5. It contains the visible Kingdom of Antichrist, or the beginning, middle, and end of his Kingdom.

What pertains to the beginning of his Kingdom, So soon as the Roman Empire, or the Roman Emperor shall be removed from that which was to be the seat of Antichrist, i. e. Rome, then in that City the Patron of Antichristianism will advance and discover himself, by exalting himself above all Laws, and that he is bound to none, neither Civil nor Ecclesiastical, and also to have power in dispensing in divine matters, openly professing himself to be 〈 in non-Latin alphabet 〉 , that lawless one (whereof the Spirit of God had fore-told) this shall be the manner of revealing him, and the beginning of the clear possession of his Kingdom. The Roman Pope hitherto doth boast himself to be such an one from that time wherein Rome ceased to be the seat of the Empire, who impudently doth break in pieces the bars of Laws, doth extol himself above right and the Laws, he disanulls the Laws made by God, and doth dispence concerning them, as they say, and doth establish others in their stead, he determines his will for reason, as the Orthodox have made manifest in their controversies: The Pontificians are not ashamed to confess these, and many other of the like sort concerning their Bishops, and publicly in their writings, so that there is no further need to inquire who he is, that sits Antichrist in the Temple, or in the Visible Church, as to his Title, when we know that the name 〈 in non-Latin alphabet 〉 may signify two things, according to the various acceptation of the Preposition 〈 in non-Latin alphabet 〉 , viz. the Vicar of Christ, and the Adversary of Christ, and we hear the Pope of Rome boasting himself Antichrist in one of these significations, i. e. professing himself the Vicar of Christ, but in the mean while we apprehend, the same as it were in the very act, openly affirming himself to be amongst Christians, that he is neither subject to Civil nor Ecclesiastical Laws, but without blushing to profess himself above them: And whereas now it is manifest to the world that the authority of the Pope of Rome is by himself, and by his attendants, extolled above Scripture, or divine Laws, as to the constitution of the Canon, determination of the sense, judgment and deciding of controversies, dispensatian (as it is called) about divine commands, &c. shall we doubt who he is that sits lawless in the Temple of God, or amongst the Professors of Christian Religion? As to what concerns the second, or the possession of his Kingdom, Antichrist shall not possess his Kingdom without war, Christ shall fight against him with the sword of his mouth, i. e. by preaching of the Truth revealed in the Gospel, and by the power of his Spirit concurring with the Word.

As to the third, touching the end of Antichrists Kingdom, or the issue of his War and Kingdom. Christ will detect and confute the lies of Antichrist, the deceits, wickednesses, tyranny, false interpretations, and allegations of Scriptures, and will by degrees demolish, consume, and waste his Kingdom, and at length will destroy and abolish it by the illustrious manifestation of his coming to the last general judgment.

Artic. 6. Wherein he resumes, and furthermore describes the rise and progress of Antichrist, his arms, arts, and helps, wherewith he will acquire his Kingdom, and as much as he can, will uphold it.

The first help is Satan, who will with his manifold crafts instruct Antichrist, and by him he will strongly put forth his effectual power in the whole time of Antichrists dominion.

Signs] Help 2. His faculty of dissimulation or power of setting forth some miracles, with deceitful signs and wonders, used for the confirmation of their false opinions: In the Popish Legends, as they are called, thou mayest read a thousand such.

Help 3. All deceiveableness of unrighteousness, or all unjust or fraudulent deceit, such are false, counterfeit, or fawning Doctrines, sophistical disputations, the enticements of riches, honors, or dignities of this world, together with threatenings and terrors, the top and height of which deceit will be in him, because he will not openly or directly fight against Christ, but he will set upon the matter secretly, and in an hidden manner, counterfeiting himself to act the cause of Christ, when, as much as he can, he subverts it.

Because] Artic. 7. Touching the subjects of Antichrist, and their perdition, and the causes thereof: The retinue of Antichrist, properly called his household, and familiars, are described to be such as with obstinate minds stubbornly cleave unto him, even to the end, and in whom the Devil is very effectual. (1) From the property of Reprobates, They perish, they are of the number of those that perish. (2) From the meritorious cause of their perdition, because they receive not the Truth offered in the Word of God with love, that they might be saved.

They are described (3) From the most just revenge of the Judge upon them, punishing sin with sin, and delivering them to be blinded by the Devil, that they which have refused to behold light, and have renounced divine truth, should believe errors and delusions, the devices of men, most gross fables, and lies, and so should perish.

They are described (4) From their last condition, and from the meritorious cause of their condemnation, They shall be all eternally damned at that last judgment, because they have not believed the plain truth of God, laid open in the Gospel, but with a full will have most unrighteously rested in the belief of lies, and obedience to their carnal desires: And this is the issue of them, who obstinately cleave to the Bishop of Rome, and his errors, fore-told by the Spirit of God.

CHAP. III.

Exhort. 1. That they ask these two things:

(1) That by the Apostles Ministry, the Gospel might be speedily and fruitfully propagated, and be magnified amongst other Nations, as it was magnified amongst them.

(2) That God would keep the Apostle, and deliver him from the snares of his enemies, who without all reason perversely opposed themselves against him: He gives the reason of their hostile mind, because many were destitute of true faith: Therefore that they might be delivered from them, there was need of Divine assistance.

Exhort. 2. Indirect, To confidence and courage of mind, lest being fore-warned touching the Infidelity and Apostasy of some, and hearing of the dangers which the Apostle underwent, they should be shaken in mind, or some way made weaker: For which end he would have them certified, and confirmed touching the purpose of God •• wards them, viz. That he will establish them in goodness, i. e. in faith and holiness, and will defend them from the evil, dangers, or temptations of Satan, and his instruments, whereof he gives a reason, because that he, who had effectually called them, is constant and faithful for the promoting his work, and completing it in them.

Exhort. 3. To the performance of obedience to Apostolical commands, which he had given to them in the Name of the Lord, or should give. He propounds this Exhortation indirectly, by commending their readiness to obey, of which alacrity he was already persuaded.

Exhort. 4. To the love of God, and patience until the Lord's coming, folded in a prayer to the Holy Ghost, whom he calls the Lord, praying for them, that the Lord would go before them in the way, and keep, and direct them in straight paths.

Exhort. 5. That they by Ecclesiastical censures would restrain the sluggish, and drones eating up the honey, and by fit course • would correct all that are employed in no honest labor or business, but covered after other men's goods: The censure of these (the remedies of lighter censures and admonitions being premised) is excommunication: For he forbids their being familiar with them, viz. after their rejection of private admonitions, and the public sentence of the Church: And that they withdraw themselves from them, nor admit them to their society, which is the consequent of excommunication. The reasons of the Precept are five:

Reas. 1. Because this is the will of Christ, in whose authority he comm • nds that.

Disorderly] Reas. 2. Is contained in the description of sin, because whosever lives disorderly, and not according to the rule of the Doctrine, delivered to the Church by me, are to be excommunicated.

Reas. 3. Because, he that liveth disorderly, doth not carry himself according to my example, who have labored day and night, that I might not be burdensome to any one.

The confirmation of the reason, by preventing an Objection, from that, that the Apostle might use his own liberty, and require wages due to him from them, yet he of his own accord departed from his right, that he might propose an example to them: Therefore these slothful Drones, profitable to none, were bound to work, that if they would not be helpful unto others, at least-wise they should not be burdensome to them.

Reas. 4. Because it is meet, that he should not eat, who withdraws himself from honest labor, as I have heretofore advised you.

Reas. 5. Wherein he alleadges the cause why he urges this Precept. Because slothful idleness nourisheth busy curiosity, as they had sufficient testimony of it by some examples amongst themselves: For some known well enough to them worked not honestly in their affairs, but busy bodies, wandering up and down, were curious about the affairs of others, which did nothing belong to them.

For the sake of this idle sort of persons he repeats and applies the Exhortation.

Exhort. 6. Lest in the mean while they should be weary of well-doing to them that had need (poor indeed, who were not brought to poverty by idleness, but by calamity) lest they wax slothful in the actions of any virtue, but go courageously forward to do th • se things, which are decent and excellent.

Exhort. 7. That they note the refractory, and brand them, that obey not the Apostolical doctrine, that is, that they excommunicate those, which is manifest from this, that he commands that they have no society with him that is thus noted, which is the consequent of excommunication, and for this end commands that the excommunicate person, segregated from the society of others, being ashamed might enter into himself, and repent.

He expounds the Commandment, that they be not cruel toward the excommunicated person, or esteem him as an enemy, but to show their hatred to his sin, that the excommunicated person may understand that under that severe correction, there is brotherly love, and so he may be reduced into favor with God, and the Church, by repentance.

The Epilogue remains, whereof there are three Articles.

In the first he prays the God of Peace so to direct their ways, and bridle the turbulent spirits of the disobedient, that they may enjoy peace towards God, and amongst themselves, and with those that are without, which work did require a divine hand. Furthermore, he prays that God by his gracious presence would be always present with them all.

Artic. 2. Contains the obsignation of the Epistle by the subscription of Paul himself, who for the most part did use the help of Scribes in writing the body of every Epistle, but he subscribed the conclusion with his own hand, that his genuine Epistles might be known from the adulterate and counterfeit, which were carried about in the name of Paul, and by Impostors thrust upon the Churches.

Artic. 3. Contains the Apostolical vote set down by his own hand, wherein he wishes the eternal influence of the Grace of Christ (as the fountain of all good things) to them, for their sanctification and salvation.

CHAP. I.

The Inscription of the Epistle, wherein (1) That he might win authority to this Epistle, Paul affirms that in writing of it, he fulfilled his Apostolical Embassage for Christ (2) He confirms his Apostleship by a special command from God the Father, (whom he calls the Savior, because he is the Author of our Salvation) who had called him to the office of an Apostle, and used him in the execution of his office about the present matter he was in hand with. (3) He confirms his Apostleship from the command of our Lord Jesus Christ, whom he calls our hope, because the Author, the meritorious cause, the object, and the finisher of our hope.

Timothy, to whom this Epistle is written, is called the Son of the Apostle, not simply, but in 〈◊〉 Faith, because he was his Disciple, and as the Son represents the Father in face and manners, so Timothy resembled Paul in Doctrine and an holy conversation.

In his salutation he wishes to Timothy (1) Grace, i. e. the renovation of the Image of God, from the fountain of God's free good will. (2) Mercy, i. e. free remission of sins, because he knew that the holy young man, affected with the sense of his sins, with many tears did daily prostrate himself before God. (3) Peace, i. e. Quietness of conscience, and joy from the apprehension of divine favor, and finally a complete felicity in the life to come, which is comprehended under peace.

The first part of the Chapter follows, touching the right manner of teaching, wherein after he had confirmed to Timothy, not an ordinary Episcopacy in the Church of Ephesus, but a special, temporary and extraordinary Commission, he repeats the command given him, about restraining certain perverse Zealots of the Law, and admonishing them that they teach no Doctrine diverse from that which is Apostolical. In prescribing of which the Apostle chooses to use words of beseeching and entreating, rather than to speak imperiously, that he might supply the stead of Timothy, who could scarcely be loosed from the most sweet society of Paul (not for a time) even by the entreaties of the Apostle.

For example: He commands that Fables and Jewish Genealogies be avoided, i. e. newly devised opinions (or traditions besides the holy Scriptures) and curious speculations, about unnecessary things, such are very many Talmudical and Cabali • tical, such also are to be found amongst the School-men.

Endless ] The Reasons of his admonition are six.

Reas. 1. Because those vain speculations are idle, and endless, whereof there is no use.

Which rather] Reas. 2. Because they beget curious and contentious questions, nor do they promote the knowledge of piety, which lead unto God, for edification proceeds not from probable and dubious questions, but by the solid believing of the Word of God.

Reas. 3. Because those Teachers that are wholly exercised in discussing of smaller matters, which may be fetched from the Law, though they seem to be carried with a Zeal to the Law of Moses, yet they refer not the Law to its true end, or to the proper scope of the whole Scripture, which is, that men by the Law being led to the knowledge of sin, and deserved misery, may seriously betake themselves to Christ, by Faith unfeigned.

Charity ] This Faith he describes from a three-fold effect. (1) That true Faith in the propitia • ory blood of Christ renders the conscience good, or peaceable and quiet. (2) That the conscience being now pacified, Faith will not suffer that the heart be any longer delighted in evil, but rather endeavors after purity, and that it may be purged from all evil affections. (3) That true Faith is not idle in that which is good, but stirs up a man diligently to labor in the obedience of every Precept, by love to God and men.

Reas. 4. Confirming the former, Because it is approved by the experience of some, that unless Teachers abstain from their vain curiosities, and intend more earnestly the edification of m • n, in Faith and Charity, they cannot but be drawn away from the simplicity of Doctrine, into vain babbling; for where there is vanity, there verity is not.

Reas. 5. Because it is also known by experience, that those ambitious Teachers, while they affect a new kind of teaching, and seek after applause from their knowledge of the Law, betrayed their ignorance, whilst they understood not the questions whereof, nor the Arguments from which they disputed; Therefore avoiding idle speculations, Timothy was to take care, that in the Apostolic Doctrine, or the manner of teaching it, no innovation was made by any one.

He answers an Objection: Therefore are thou against the divine Law, who so earnestly rebukest the Teacher • of it? The Apostle answers, that he did not at all detract from the Law (reproving those that abuse it) but rather commends and teaches the right use of the Law.

He confirms the Answer with three Reasons: The first is, from the end of the Law, or the Legal Covenant, so far as it is opposed to the Gospel; the Law is established, not that the faithful, justified by Faith in Christ, should be justified by the Law (as the perverse Teachers of the Law intended) but that the unrighteous, and unbelievers, as are all wicked and profane persons, condemned by the Law, might acknowledge their unrighteousness, and deserved condemnation, repent, and fly unto Christ: Therefore the Apostles Doctrine detracts nothing from the Law.

According] Reas. 2. All sins which are forbidden by the Law, are also prohibited by the sound Doctrine of the glorious Gospel; and all the duties which are commanded by the Law, are earnestly urged and taught in the Gospel, so much as concerns the performance of our obedience unto God, the demonstration of our thankfulness, and the proof of the sincerity of Faith in the fruits of holiness: Therefore the Doctrine of the Gospel detracts nothing from the Law.

Committed] Reas. 3. I an Apostle, to whom the Gospel of God (in himself most blessed, and the Author of all blessings towards us) is committed, do no less urge this wholesome doctrine of Sanctification, and all good works which in the Law are commanded, than any Zealot of the Law, although not to the same end: Therefore the Apostolical Doctrine nothing at all detracts from the Law.

CHAP II.

Precept 1. That prayers in the public Assembly especially, might not be neglected, but that supplications ought to be made for the turning of evils away, and prayers for the obtaining of good things, intercessions for other men, and thanksgiving for benefits received in public prayers, which the whole Church, the Pastor going before, ought to conceive, and that for all sorts of men, be they of what condition they will.

He expounds the special Precept, and in particular commands them to pray for Kings, and all Magistrates in great places, who because they sit at the helm of the Commonwealth, ought to be most dear to us, and upon that account ought they to be mentioned by us in the prayers of the Church.

Peaceable ] The Reasons of the Precept are nine:

Reas. 1. From the profitable end, because the Magistrates being safe, and managing their offices in peace, the faithful may lead a quiet and peaceable life,

In godliness ] or obedience to the first Table:

And honesty ] or obedience to the second Table: Therefore must we pray for them.

Reas. 2. To pray for Kings, and all orders of men, is good or acceptable unto God: Therefore ought we to pray for them. God is said to be our Savior, because although Christ is our Savior by special office, yet in the effecting and execution of his office he doth not actually save us, but with the Father, and the Holy Spirit.

Reas. 3. Confirming the former, God will have all sorts of men (therefore some amongst Kings and Magistrates, and all orders of men) to be saved, and come to the Faith of the Gospel: Therefore he wills that we pray for all sorts or men, and by name for Kings, and those in authority, concerning whom we are obliged to hope well.

Reas. 4. Although men are distinguished several ways amongst themselves, and there are divers orders, whereof many are strangers to the Faith, and many enemies, yet it is enough to engage our prayers for all, because God is one; under whose power and dominion all are comprehended, and that God is the God of the Jews, as well as the Gentiles, without acception of persons: Therefore ought we to pray for all sorts of men.

And one Mediator] Reas. 5. What ever distances there are amongst men, by which they may be distinguished from each others, it is enough notwithstanding to engage us to pray for all, because to all Nations, and all conditions of men, there is one Mediator appointed, betwixt God and men, by whom an access is open to all that come unto him: Therefore ought we to pray for all.

The man] Reas. 6. We have reason to pray for all men, inasmuch as that One Mediator of all men, is Man ; By the incarnation of the Word, by the common bond of human nature he is united to all m • n, viz. Jesus Christ, who intercedes for all, i. e. for his sheep, collected out of all sorts of men: Therefore we ought to pray for all.

Reas. 7. Christ gave himself a full and sufficient price of Redemption, for men of all kinds: Therefore ought we to pray for all sorts of men.

A Testimony] Reas. 8. The Gospel or Testimony of Christ's redeeming all sorts of men, which God had designed in due time to reveal, is now made manifest: Therefore in making prayers for all men, the testimony of this truth is to be produced in Christian Churches.

Reas. 9. The preaching of this Testimony or Gospel, and the Doctrine of the price of Redemption paid for all sorts of men by Christ, is in special manner committed unto me, that I might be also a Teacher of the Gentiles, to instruct them in the Faith, and all Truth, which leads to eternal life; seeing therefore I know, that many of the Gentiles are to be saved, and now I publicly teach you this, prayers ought publicly to be made in all Christian Churches for all sorts of men. In the mean time, because he knew that some amongst the Jews would take ill the mentioning of his Apostleship, and his embassage to the Gentiles; he confirms that expression of his being sen • to the Gentiles with a grave asseveration, lest any one should doubt.

Those things that follow belong to the circumstances of public worship: Therefore the second Precept follows, touching persons fit for conceiving public prayers in the Church; Also concerning the place and dispositions both of the soul and body, accommodated to that matter.

As for the persons; He commands the men only, not women to speak in the Church, and to precede the people in their prayers.

In every place ] As to the place, he shows, (according to that prediction of Christ, John. 4.) that all difference of places, which was in the Old Testament (when they were thrice a year to meet at the Temple in Jerusalem, and their face was to be turned to the Sanctuary, whether they were near or afar off from the Temple) is taken away, and that now liberty is granted, that Christians in every place may honestly and decently celebrate their Assemblies.

Lifting up ] As to the body, he requires that the gesture should be such, as may testify reverence to the divine Majesty, and may enkindle our devotion, which kind of gesture is the lifting up of the hands, whether they be spread abroad, or closed together.

Purely ] As for the whole man, and chiefly the soul, he requires, first, Integrity and innocence of life, which h • e means by purity of hands. (2) That wrath be laid aside, strifes, and all evil affections, that they all be of one accord. (3) That they make no doubt whether God will hear or grant those things which we (who come to him by Jesus Christ) ask of him according to his revealed will.

Precept 3. That women while they pray together with the Assembly, and are present in other sacred performances, in their clothes, and other habits, compose themselves to honesty and modesty, which will prove a greater ornament to them, than if they should come into the public with broidered hair, or gold, or pearls, or costly apparel: In which if there be superfluity, the adorning is unlawful, and forbidden in this place.

He requires further to the adorning of women, both private and public, that they be eminent in good works: the reason whereof is given from their Christian profession, whereby in Baptism they promised to renounce the vanity and pomp of the world.

Precept 4. That women always in Church-Assemblies undertake the part of learners, of teachers never: And that they learn with silence, and that in the acknowledgement of their infirmity, and the natural subjection of their sex, although in personal endowments some womee may excel many men.

He explains the special Precept, and according to his authority forbids women to teach in public.

Usurp Authority ] The reasons of this prohibition are three : The first reason is contained in the latter part of the prohibition, because should a woman teach publicly, the woman should have authority over the man: she should be over, and instruct the man, who ought with silence to be in subjection to her own Husband.

Reas. 2. Confirming the former, The manly sex is more worthy than the female: for the man Adam was first formed, and not for Eve the woman, but Eve was last formed for the man Adam : Therefore a woman ought to be prohibited the office of teaching in the Church.

Reas. 3. The first seducement and sin was not by the man, or Adam, but by Eve, who deceived by the Devil, persuaded her Husband, to transgress the command: Therefore is it appointed of God, that afterward she should be in subjection to her Husband, and not publicly teach the man: And these reasons are sufficient that the woman in the Church at least, where the matter concerns souls, should not have the preeminence.

He answers an Objection, and comforts the woman against this seclusion from the Pastoral office in the Church, against the entrance of sin into the world by her, against the subjection of her sex, and against other inconveniences, which are consequent to her sex: So that her exclusion from the office of a Teacher, nor the evils recited should hinder the salvation of women, if so be they were endued with true Faith, and continued therein, constantly maintaining charity, holiness, and modesty, and the other fruits of true Faith in their domestic calling, which for the most part and ordinarily is employed in bringing forth, and educating children (under which office, figuratively all other duties are contained, which pertain to a family, to which the woman is designed, that she attend according to her office in domestical affairs;) And the Apostle promiseth that true believing women, no less than believing men, or faithful Pastors of the Church, should obtain eternal life in this their subjection, as certainly and easily, as if they had been admitted to the Ecclesiastical office of teaching, in which they cannot be saved, unless they had such a Faith, which shows forth its efficacy by love and good works.

CHAP. III.

In this verse that he might open the way for describing the properties of a Bishop, he commends the Pastoral office (premising a grave asseveration) as the most honorable function, and laborious employment, which whoever desires to that end, that by laboring in the Gospel, he may bring men to eternal salvation, by the true worship of God, is worthy of commendation.

He describes the gifts and properties of a Bishop, i. e. of a Pastor and Teacher, partly affirmatively, partly negatively, prescribing, as it were, certain rules to be observed in the election of a Bishop.

Without rebuke ] The properties of a Bishop are in number sixteen. First, It behooves a Bishop to be unblameable in his life, i. e. free from scandals, that he may not justly be accused by men, nor such a one that is altogether without sin, but such an one as is without scandal.

Of one ] 2. Property : It behooves him to be 〈 in non-Latin alphabet 〉 , the husband of one wife: which property is not laid down by way of precept, as if it was necessary for a Pastor to be married, but by way of limitation, because if he purpose to marry, he ought to content himself with one wife, so long as she lives, and to keep himself from Polygamy, which was frequent in those times.

Vigilant ] 3. It behooves him to be vigilant in his office, to take care of those things which lie upon him in respect to the edifying of the flock, and the preservation of it from the snares of spiritual adversaries.

Sober ] 4. It behooves him to be sober in food and apparel, and moderate in his affairs, to manage all things with right reason, undertaking nothing lightly or rashly, but gravely weighing and considering all his words.

Of good behavior ] 5. It behooves him to be of good behavior, neither exposing himself to contempt by his rudeness, nor by his Stoical severity.

Given to hospitality ] 6. It is required, That he be given to hospitality, and according to his revenues he be ready to refresh the servants of God, those that are in need, especially strangers and banished persons.

Apt to teach ] 7. It is required, That he be apt to teach, i. e. that he be not only skillful in Divinity, and well instructed in the Doctrine of Christianity, but also such an one as is skillful to divide the word aright, and to accommodate himself to the capacity and edification of his auditors.

8. It is required that he be not given to Wine, or such an one that uses to spend the day in sipping and bibbing of Wine.

No striker ] 9. That he be no striker, or prone to strike either his servants, or any others.

Not greedy of filthy lucre ] 10. That he mind not filthy gain, or such an one that minds his gain to the prejudice of his Ministerial dignity.

Patient ] 11. That he be just and moderate in bargaining, and when it is convenient, ready to remit of his own right.

Brawler ] 12. That he be free from strifes and contentions, both in words and blows.

Covetous ] 13. That he be free from Covetousness, not over much solicitous to increase his estate.

14. That he understand how to rule his own family well, i. e. his wife, children, servants (if he have them.)

He gives the reason of these requisite qualifications, Because he that knows not how to govern his own house, or a little family, cannot govern or take care of the Church of God prudently.

15. He requires that he be not a Novice, or a new sprig of the Church, i. e. newly converted to the true Religion, not sufficiently instructed in the mysteries of godliness, or confirmed by experience, not sufficiently subdued and humbled by the exercises of Christianity: The reason whereof is given, lest being suddenly elevated to the top of Ecclesiastical dignity, and puffed up, he fall into the fault, and condemnation of the Devil, who by reason of pride, abode not in his station; and therefore was rejected of God.

16. The last qualification is, That he have a good report from them that are without, or those that are strangers from the Church, i. e. That he be of good repute amongst all, whose conversation his very enemies cannot justly blame: The reason whereof is given, lest he fall into ignominy and reproach, and the snare of the Devil, who may (not only upon that occasion) load his person and office, with calumnies and reproaches, but render him impudent, regardless of his credit, and at length dissolute in his conversation.

As to what is required in the Election of Elders, and public treasurers, nine virtues are requisite in them.

(1) That they be grave, i. e. accomplished with honest manners.

(2) That they be not liars, double-tongued, or fraudulent.

(3) That they be not given to Wine.

(4) That they love not filthy lucre, which may any whit detract from their reputation amongst good men.

(5) That they be rightly instructed in the Faith, or Doctrine of the Gospel revealed from Heaven, and that they maintain this in a firm profession, together with holiness of life, which may bear witness of the purity of their conscience, and the sincerity of their Faith.

(6) That not only the Pastors, and Candidates to higher offices, but also that the Deacons be proved, before they are admitted to their function, i. e. lest they be obtruded upon the Church rashly, and without their choice, but that they alone be chosen, whose former life commends them; so that after trial their fitness appears, and such as cannot justly be blamed.

Because the dissolute conversations of wives and children, turns to the reproach of the men; he requires,

(7) That the Wives both of Pastors and Deacons be grave, endued with honest behavior: not slanderers, or such as detract from the credit of their neighbors, studious of sobriety, as also in all affairs, faithful.

(8) He requires that Deacons be the Husbands of one Wife, i. e. free from the sin of Polygamy.

(9) He requires, That they understand how to govern their own family well, and to keep their household within the bounds of holy Discipline.

Lest any man should despise the Deaconship as a mean office, he teaches, that they who have well discharged this office, are worthy of honor, while they manage it, and lay a foundation to an higher degree in the Church, and finally they gain a large opportunity for the confirming their boldness towards God, by Faith in Christ, which the faithful administration of their Deaconship (as a testimony of the sincerity of their Faith) ought to confirm.

CHAP. IV.

As to what concerns the Prophecy of the future Apostasy from the faith, or sound doctrine of the Gospel, he premises four things: Whereof the first is concerning the certainty of the Defection, because the Holy Ghost, not obscurely, or darkly, but expressly forewarned them of this Apostasy, and foretold them of the times immediately following, wherein the defection from the faith should begin, and should prevail in the visible Church.

The second contains three causes of their defection; Cause (1) Deceiving spirits, i. e. Devils, authors of all kind of errors and impostures; Cause (2) False teachers, who taught and propagated by the inspiration of the Devil, false doctrines, or doctrines of Devils, invented by him in the Church: Cause (3) Attention, hearkening to, and miserable men, giving credit to those Teachers and Devils.

In the third place, he describes those Diabolical Teachers, or instruments of the Devil, by whom the Devils bring in those false Doctrines into the Church, from two Properties. (1) There shall be Hypocrites, counterfeiting themselves lovers of the truth in all things, even then when they obtrude their false opinions upon the Church. They shall dissemble holiness and sanctity, while they cry up their fictions as the worship of God. (2) They shall have consciences seared with an hot iron, because they shall speak, and do many things, against the dictate of conscience, nor shall they be affected with any sorrow after they have offended God, and destroyed the souls of men by their Sacriledges, heinous wickednesses, and false Doctrines.

In the fourth place, he propounds two Examples of these Diabolical doctrines in things indifferent, by which Doctrines, as by certain marks we may know those Diabolical teachers with their Apostate followers. The first is, forbidding to marry, which error, it matters not what authors it hath besides the Devil, it hath the Pontificians patronage, with whom it hath of a long time been favored, and still is, from the time that all their Clergy was enjoined singleness of life. Another Doctrine of Devils, is, about the choice of meats, and abstaining from some, as impure, which error amongst the Romanists is urged, observed, defended with more Religion, than the most exercises of Piety and Justice prescribed by God.

Which God ] He proves by six Reasons the latter branch of this Doctrine, touching the forbidding of certain meats for Religions sake, to be false and diabolical; First, From the end of the Creation, Because God had created all kinds of meat, to that end that we should partake of them, and feed upon them: Therefore it is a diabolical Doctrine, which gives Precepts about the avoiding certain meats, when God affords them, and their use is seasonable and convenient.

Thanksgiving] Reas. 2. God will have all kinds of meats acknowledged for favors, and therefore received with thanksgiving: Therefore the Doctrine of avoiding and refusing certain meats when God affords them, is diabolical.

Of them which believe.] Reas. 3. The use of the Creatures, whensoever it is convenient, is allowed of God, to Believers, or to those who have the knowledge of the Gospel: Therefore to prohibit any meats to Christians, to which they have right granted, and may be convenient to nature, is the Doctrine of Devils.

Reas. 4. Generally, Touching upon the forbidding of marriage, and meats; whatsoever God hath created is good, in its lawful use, as meat, marriage, and the rest of the creatures: For God looked upon what he had created, and behold it was very good: Therefore the Doctrine that prohibits the natural lawful use of the creatures of God is diabolical.

Nor anything] Reas. 5. None of the creatures or ordinances of God are to be rejected, if they be used lawfully, and with thanksgiving: Therefore the Doctrine that rejects Marriage or Meats, when the use of them may be lawful, and convenient, is the Doctrine of Devils.

Reas. 6. Confirming the former; Every Creature of God, as Meat, Marriage, &c. is sanctified to us for a lawful use, joined with a good conscience, by the Word of God and Prayer (for by the Word of God, or the divine Ordinance, we understand a liberty and right restored to us by Christ, and by Prayer we acknowledge the gift of God, and desire his blessing:) Therefore the Doctrine which commands us to abstain from the Creatures, and makes them impure, when God hath sanctified and prepared them for a holy use, and vouchsafeth them to us, is diabolical.