1 Thessalonians 4

FUrthermore He descends to some particular duties about their walking; which he ushers in by a general exhortation in this first verse. then we beseech you, brethren Wherein we may observe his stile, he calls them brethren., and exhort you by the Lord Jesus Christ And speaks to them with much condescencion, and earnestness; and in the name of Christ, &c., that as ye have received of us how you ought to walk And the subject he insists on is their walking, the course of their Life and Conversation, which he describes by the rule of it, as ye have received of us how ye ought to walk, he refers them to the directions he had given them about it as the rule. For he did in his Ministry not only open Gospel mysteries, but explain moral duties, And not only to walk in them, but to abound more and more, to press forward to a greater exactness and excellency in their Christian conversation. And he here useth motives. 1. From the Person in whose name he speaks to them, which is the Lord Jesus Christ. For he was but Christs Minister and Embassador. 2. From the knowledge they had received of their duty, and therefore they could not plead ignorance. 3, Their walking as they had been instructed by him, would please God. and please God, so ye would abound more and more.

For ye know what commandements we gave you This explains what he said before, what they had received of him about their walking he here calls commandments, not so much his own as the Lords, as the word it self imports here used, and is exprest in the Text. by the Lord Jesus Christ Though the Apostle had authority yet it was but derivative from Christ. And therefore not to walk as the Apostle had commanded would be disobedience to Christ himself, and he minds them of what they knew, that their knowledge might be exemplified in practise, for as Faith so Knowledge is dead which does not influence the life, and they knew that he commanded them not in his own name but in the name of Christ..

For this is the will of God What in the former verse he called commandment from Christ, he here calls the Will of God. Or he had some further duties to lay before them, which he had not yet given commandments about, which were the Will of God. There is the secret and revealed Will of God, and his revealed Will is about things to be beleived or practised. The latter is here meant so that the Will of God is put figuratively here for the things he willeth, or commandeth of us., even your sanctification And that which the Apostle first mentions is Sanctification, which is often taken for holiness in general, which consists in mens conformity to the will of God both in the heart and life. that ye should abstain from fornication But I think not so taken here, but for chastity, as opposite to the sin of uncleanness, as the Apostle explains it in the next words. For to abstain from Fornication is the Will of God. And by it is meant all unchastness either of persons married, or unmarried. And that either in the heart, or in speech, or in the eye, or lascivious gesture as well as in the veryact it self. It was a sin common among the Gentiles, especially the Grecians, and judged as no sin. And therefore it is particularly mentioned and forbidden to the believing Gentiles by the Council of Ierusalem, least they should apprehend it not to be an evil, Act. 15.20. For it is not so evident by the light of nature as many other moral evils, and therefore the Apostle tells the Thessalonians that it is the Will of God they should abstain from it, and that is a sufficient ground either of doing, or not doing: This Will of God is exprest in the seventh Commandment, which though the Jews well knew, yet these new converted Gentiles might not yet so well understand. And therefore the Apostle in his several Epistles to the Gentile Churches does dehort them from it, especially the Corinthians, 1 Cor. 6.9. and that by many arguments. It is a sin which corrupts and effeminates the mind, captivates the heart, consumes the Flesh, and wasts mens Estates. So that this will of God that forbids it is a good will, Rom. 12.2. as all the Commandments of God are said to be for our good, Deuteronomy 10.13..

That every one of you should know how to possess his vessel in sanctification This is added as a means to prevent that sin, by vessel some understand the married Wife, who is called the weaker vessel, 1 Pet. 3.7. and her husband is to possess her in chastity, as the Greek word may signifie here. and honour For as Marriage is honourable to all men, Heb. 13.4. so to live chastly in a married Estate is honourable also. For by Whoredom man gets dishonour, and his reproach shall not be wiped away, Prove 6.33. Others by Vessel understand the body, which is the Vessel of the Soul, the soul carries it up and down, useth it in the several functions of the vegetative, sensitive, and intellectual Life. And so some understand the words of David to the Priest, 1 Sam. 21.5. The vessels of the young men are holy, being kept from Women; that is their bodies. Fornication is said above all other sins to be a sin against the body, 1 Cor. 6.18. and he that keeps his body chast possesseth his vessel, keeps it under government, whereas by Fornication we give it to an Harlot, and that which is a member of Christ we make it the member of an harlot, 1 Cor. 6.16. and though the words are directed properly to the masculine Sex, the word Hecaston being masculine, yet under that the female is comprehended. And because the practise of this duty requires care, skill, and much watchfulness against temptations, therefore says the Apostle that every man may KNOW how to possess his vessel in Sanctification. To which is added, and in honour, for acts of uncleanness dishonour the body, Rom. 1.24. God gave them up to uncleanness through the lusts of their own hearts to dishonour their own bodies, &c. God has bestowed much curious workmanship upon the body, it is part of Christs purchase, and with the Soul is a member of Christ, a Temple of the Holy Ghost in all true Saints, and therefore should be possest with honour. Or it is to be kept to the honour and glory of God, as 1 Cor. 6. last. and to be offered up an holy Sacrifice to him, Rom. 12.1..

Not in the lust of concupiscence Any violence of affection we call passion, whether of love or anger, or desire, because the soul is passive or suffers thereby: The Stoics said passions were not incident to a wise man, and they that are Christs says the Apostle, have crucified the flesh with the passions and lusts, Gal. 5.24. And lust is usually taken for all inordinate affection either with respect to the object or degree. Though the Greek word does signifie only desire, and is sometimes taken in a good sense, as Phil. 1.23. For there are good lustings as well as evil; as Gal. 5.17. The spirit lusteth against the Flesh, but here the word is taken in a bad sense, for the lust of uncleanness, which the Apostle here calls the lust of Concupiscence. The Philosophers distinguish of the affections or passions of the Soul, some are irascible, some concupiscible. The former are conversant about evil, to repel it, or fly from it; the latter about good either real or imaginary to pursue it, or embrace it. And the lusts of concupiscence are either of the Mind or of the Flesh, Eph. 2.3. here we understand the latter; that fleshly concupiscence that is conversant about Women, which if by vessel in the former verse is understood mans lawful Wife, then he forbids all unchastness even towards her; if the body, then he forbids all unchast usage of the body in any kind, or towards any person whatsoever. And to avoid Fornication he forbids lust that leads to it., even as the Gentiles which know not God Which the Apostle useth as an argument to them, though ye are Gentiles by Nation as well as others, yet not in state, such as know not God. There is a natural knowledge of God which the Apostle speaks of, Rom. 1.21. which the Gentiles had. And supernatural which is by the Scriptures; to know the mind, wi l, nature, decrees, and counsels of God as they are there revealed, and the knowledge of God in Christ, this is meant in the Text, and this the Gentiles had not, and therefore no wonder though they followed the lust of concupiscence, they wanted the rule of Gods word to direct them, and that effectual knowledge of God, and presence of his Grace that would have restrained them from such lust. But these Thessalonians now since their conversion by the Gospel they were come to this knowledge of God which they had not before, and therefore were not to live as before they did. Knowledge ought to influence our hearts and lives, and to sin against knowledge is the great aggravation of sin, and will make men more inexcusable. But yet where knowledge is wanting what wickedness will not men practise. The Gentiles were alienated from the Life of God through the ignorance that was in them, Eph. 4.18. The Jews crucified Christ, and Saul persecuted the Disciples through ignorance, 1 Tim. 1.13. Much more are those Christians to be condemned, who having more knowledge then the Gentiles, yet practise worse then they; as the Apostle upbraids the Jews upon this account, Rom. 2.27..

That no man go beyond and defraud his brother in any matter This some understand to be another part of Sanctification mentioned before, ver. 3. Taking the word Sanctification in a more general sense. And as before he spake of chastity, so here of commutative justice in commerce and traffick, and the rather because Thessalonica was a City of great Trade and Merchandise, and it is true that Sanctification does comprehend this righteousness in it. And will restrain men from that which is opposite to it, which as the Apostle speaks, is going beyond and defrauding his brother. To go beyond, is that which we call overreaching; when in buying or selling we keep not a just measure, when we observe not a due proportion betwixt the price and the commodity, considering it either in its natural worth, or in such circumstances as make it more or less valuable: Or to take advantage of anothers ignorance or necessities, to take unreasonable profit. Or to break covenant with another, answering to the Hebrew word G abhar used in this sense, Deut. 17.2. the original word signifies to transgress, or go above the due bounds. And to defraud is when out of a covetous mind we exact upon another beyond what is meet. Some refer the former word to injustice by force, and the latter by fraud, 2 Cor. 7.2. And the evil is the greater because done to a brother. There is a brother by a common relation, and so all men that partake of humane nature are brethren, or by special relation, which is either natural, civil or spiritual. We may understand the word in all these senses, especially the last, that those that are brethren in Christ, and in the Faith, should not defraud one another. And when the Apostle adds, in any matter, the word any not being in the Greek, we may better read it in dealing, or doing, the word is general, and is to be restrained by the subject-matter spoken of. There is another sense of the words agreeable to the former verses, and the verse that follows, and so some understand the Apostle as still speaking of chastity, and so here he forbids the invading anothers bed, transgressing the bounds of Marriage whereby men go beyond or defraud their brother, usurping the use of another mans wife, whom he has no right to. And then in any matter, we must read in that matter which he had been speaking of before, or 'tis a modest expression of the act of Adultery. The Hebrew Bo is oft used in the old Testament for carnal copulation, and thence the Greek Baino and Hyperbaino here used, and the other word Pleonectein denotes excessiveness in it, Eph. 4.19., because the that Lord is the avenger of all such And the reason he adds is, because the Lord is the avenger of all such, vengeance is mine, I will repay, says the Lord, Deut. 32.35. Rom. 12.19. whether we understand it of fraud, or overreaching in dealings, when man cannot right and relieve himself; the righteous God will avenge the unrighteousness of men; or of the fraud of the Marriage Bed, which is done in secret, and man cannot avenge himself, Heb. 13.4.: as we also have forewarned you and testified And this the Apostle says, he had forewarned them of, and testified. Though the light of nature told the Heathen that God was an avenger of wickedness, Acts 28.4. and the Heathen could say,. God has a revengeful eye, yet the Apostle had in his preaching assured it. He had told them of Christs coming to judge the World, when he would execute vengeance, Iud. 15. And this they were before ignorant of, and though God sometimes takes vengeance in this World, yet he seems to refer to this last vengeance because he speaks of it as that which he had forewarned, them of; and testified in his ministery, and whereof they had not so clear a Testimony in natural conscience..

For God has not called us to uncleanness, but unto holiness These two verses are added as further arguments, either to persuade to that chastity he had spoken of, called sanctification, verse 3, 4. The first is taken from their Christian Calling, which is not to uncleanness, but to chastity, called holiliness, when they were Gentiles in state, they lived in the lust of uncleanness, but they were now called by the power of the Gospel, and brought to such a profession that did forbid, and condemn it. And the Authour of their Call is God himself, though the Apostles and other Ministers were the Instruments..

He therefore that despiseth, despiseth not man, but God, who has also given unto us his holy Spirit This he adds as a third Argument; so that what he had preached to them, was not from himself, but from the Holy Spirit: Or if by us he means these Thessalonians also, as some Copies read it, he has given you, &c. then he argues from the gift of the Holy Spirit they had received against living in the sin of uncleanness. This would be very disagreeable not only to their Holy Calling, but the Holy Spirit God had given them. Or else these Arguments of the Apostle are to persuade to universal Holiness, taking Sanctification and Holiness in a larger sense, and uncleanness, for all sin in general standing opposite thereunto. Sin is oft spoken of in Scripture under the notion of filth, defilement, pollution, &c. and so was typed forth under the Law, and to be cleansed from sin is a cleansing m n from filthiness, 2 Cor. 7.1. so that to live in sin, as the Apostle argues, is to live in uncleanness, to contradict our Holy Calling, to despise God, and to walk contrary to the nature and dictates of his Holy Spirit.. Whence he fetcheth this second Argument, ver. 8. that if this chastity be despised or rejected, as we may read the Text, it is not man, but God that is despised. To despise a Minister in a commandment he delivers from God, is to despise God himself, Luk. 10.16, &c. and the Apostle does here intimate, not to obey the Commandment of God, is a despising God. Or That the Apostle was despised by some because of the outward meanness of his person, or questioning his Authority.

But as touching brotherly love you need not that I write unto you The Apostle proceeds from Chastity and Justice to speak of brotherly Love, which is Love upon a Spiritual ground: To love the Saints as such with respect to God as a common Father, and so all his Children are brethren, chap. 2.8, 9. so Heb. 13.1. and he perswadeth the practice of it by a loving and winning insinuation; sure you are forward enough of your selves. As he useth the same artifice, Acts, 26.27, 28. 2 Cor. 9.1. wherein the Apostle tacitly commends them, and hereby would engage them to answer the commendation, and good opinion he had of them., for ye your selves are taught of God to love one another What need I write to teach you that which you have already been taught of God. The Saints have this promise, Isa. 54.13. Ier. 31.34. fulfilled, 1 Ioh. 2.26, 27. and this Divine Teaching is alwaies efficacious, For none teacheth like God; not that all teaching of men is to be laid aside as some Enthusiasts would hence infer, but that the Apostle thought he had less need to teach that which God himself had so effectually taught them. Hereby we perceive that God's teaching does not only enlighten the mind, but reacheth the affections, and especially enclines the heart to love, for God is love; and though they were taught other things of God besides this love, yet he mentions only this as the most proper work of the Spirit of God by the gospel. And though common love of man to man may be found in mere Nature..

And indeed you do it As an evidence of the truth of their love for which he commended them, and that they were taught it of God: He gives a practical instance of it in this verse, else the Apostle might have been thought to flatter, or to command a love that was without Fruit: And therefore he says not, ye profess it, but ye do it, so 2 Cor. 8.11. perform the doing of it. towards all the brethren which are in all Macedonia Which was a large Province, wherein were planted many Churches. Their love was not guided by Interests, Opinions, Civil Relations, or Self-Respects, but it reached to all that were brethren, and that in some real effect of it, in some work of Charity, or Liberality, or otherwise not here mentioned, but we read of it 2 Cor. 8.1, 2.; But we beseech you, brethren, that ye encrease more and more But however their love was not yet perfect, and therefore he beseecheth them to abound more, and more; either meant as to the extent of it, not to confine it only to Macedonia, or as to the degree of it, to excel men in it, as the Greek word may be rendred: And the same word the Apostle useth, and upon the same account 2 Cor. 8.7. neither Love, or any other Grace is made perfect at once, even those that are taught of God, are taught by degrees. And Love being a grace so suitable to the Gospel, and their present suffering state he therefore especially exhorts to a progress in it..

And that ye study to be quiet He exhorts to quietness, and yet to be diligent; and probably he might see this needful, either by what he himself had observed amongst them, or by what he had heard of them, as appears by what he writes in his Second Epistle, chap. 3.10, 11. to be quiet is to be of a peaceable temper and carriage, as the Greek word Hesuchazein importeth both. And stands contrary to strife, contention, division either upon a civil or religious account. And to study to be quiet, because the thing may be difficult especially in some circumstances of times, places, and persons. And the Greek word Philotimeisthei implies an ambitious study. Quietness we should pursue with an holy ambition, as that which is honourable to our selves, and our profession, Prov. 20.3. The same word is used 2 Cor. 5.9. where its rendred we labour, &c. Study is properly the exercise of the mind, yet it here comprehends any kind of labour. This agrees with what the Apostle elsewhere exhorteth to, Heb. 12.14. 1 Pet. 3.11., and to do your own business He next commendeth to them diligence, and that in our own business, and this he prescribeth as a good way for quietness. Contentions often arising from medling in the affairs of other men which concern us not; for which he rebukes some in this Church, 2 Thess. 3.11. But yet only to seek our own things is a great ault, and lamented by the Apostle. P i 2.21. we are to concern our selves in the affairs of others when called to it, and not otherwise; and then we may reckon them among our own things. A Christians Calling is either general or particular, and what falls not within the compass of one of these, is to be accounted not our own business. And our doing and suffering ought to be kept within the Sphere of our Calling; for to suffer otherwise, is to suffer as busie bodies, which the Apostle cautions against, 1 Pet. 4.15. as a Bishop intruding himself into anothers Office; to which the word there alludes., and to work with your own hands This condemneth idleness, and living out of a Calling, we are not only to keep within our own Sphere, but to stretch forth our hands to work. The same praecept he gives to the Ephesians, chap. 4.28. not to steal, but to work with their hands, that they may not only eat their own bread, 2 Thess. 3.12. but have to give to him that lacketh; not that there is no other work, but that of the hands, The Ministers of the Gospel are excused from that, 1 Cor. 9.6. but not from work; there is the work of the Head, and the Tongue, and the Foot, and the Lungs as well as of the hands; but either under one species he comprehends all, or it may be he fitteth his speech to the condition of the people to whom he writes, who generally had such occupations wherein they wrought with their hands, Thessalon being a great place of Trade. And the Apostle speaks of the Churches of Macedonia as a poor sort of people, 2 Cor. 8.2. and liberal beyond their power; though some among them might be tempted to idleness by the Charity of others to them, which, as some conceive, was the occasion of the Apostles thus writing. But if men have Estates, and upon that account need not work, yet no man is to be idle: Mens time, parts, or other Talents are to be employed, and account thereof is to be given, Matth. 25.19. And the unprofitable Servant is cast into outer darkness, ver. 30. some way or other every man is to work, and may work for profit to himself and others, unless under some invincible impediment., (as we commanded you) He means when he was with them. He might probably observe some occasion for this Commandment: Industry is of good report with all; and by medling in others affairs, and unquiet carriage and idleness, they might dishonour their Christian profession among the Heathen, which might be the chief reason of this Commandment; and the Apostle does not act herein as a civil Magistrate, commanding about civil affairs for the publick welfare, but as a Minister of Christ with respect to a spiritual end, as appears by what follows..

That ye may walk honestly h towards them that are without That is, Gentiles, Infidels, so they are described, 1 Cor. 5.12. Col. 4.5. as those that were received into the Church of Christ, are said to be within. The Apostle would have them honour the Gospel before the Heathen in such moral actions which they did approve of, and were able to judge of, not understanding the higher mysteries of Faith and Gospel Holiness, which he calls walking in wisdom towards them that are without, Col. 4.5. The other reason is ab utili, That ye may have lack of nothing; or, of no man. Have no need to beg of any man, it might offend, and be a stumbling block to the Gentiles to see Christians to beg of any, and especially of themselves, for their necessary relief; or, of nothing, that you may by your own labour be able to subsist, and not depend upon others, and so not be a burden to Friends, or a scandal to Strangers. For every man to subsist by his own labour, was the primitive Law to Adam, Gen. 3.19. commended often by Solomon in his Proverbs, and enjoyned by the Apostle to believing Christians, 2 Thess. 3.10., and that ye may have lack of nothing k. He enforceth his Commands by a twofold reason, The former is ab honesto, the other is ab utili. First, That ye may walk honestly or decently, as the word is rendred, 1 Cor. 14.40.

But I would not have you to be ignorant, brethren The Apostle now proceeds to a new discourse, about moderating of their sorrow for the dead, not for all, but the dead in Christ. He had either observed their sorrow in this kind excessive, while with them; or else by Timothy, or some other way, he had heard of it. Wherein observe in general, he does not condemn their sorrow but the excess of it. Grace destroyes not Nature, but regulates it; nor Reason, but rectifies it; nor takes away the Affections, but moderates them; does not make us Stoicks, or Stocks. Affections are good when set upon right objects, and kept within due bounds, and this Christianity does teach, and Grace does effect. And to mourn for the dead, especially the dead in the Lord, is a duty that both Nature and Grace teach, and God requireth; and the contrary is reproved by God himself, Isa. 57.1. and to die unlamented is reckoned as a Curse, Ier. 22.18, 19. Its only then immoderate sorrow the Apostle here means. And to prevent it, or remove it, gives many Instructions and Arguments. And he supposeth their Ignorance might be a great occasion of it, and so instructs them about the Doctrine of the Resurrection, and Christs personal coming again, which by the light of Nature, while Gentiles, they knew nothing of, or were very uncertain in. And the Apostle because of his short stay among them, had not had opportunity to instruct them about these things, and therefore does it here distinctly and fully, as he does the Corinthians, 1 Cor. 15.12. hearing there were some among them, even of the Church it self that said there was no Resurrection. It is such a Mystery to Reason, that it is hard to believe it; and the most learned of the Heathen doubted of it, and some exploded and scoff'd at it as we find Acts 17.18. even such as yet held the immortality of the Soul. And hereupon in this Verse the Apostle does assert two things in general to relieve them against immoderate Sorrow., concerning them which are asleep 1. He calls the death of the Saints a sleep Dan. 12.2. Luk. 8.52. Ioh. 11.11. 1 Cor. 15.20.51. whether referring to those that are already dead, or do dye, or that shall afterwards dye, and why should they then excessively mourn. After sleep, we know there is awaking, and by sleep Nature is revived; and so it shall be with the Saints in death. Hereupon the grave is called a bed, Isa. 57.2. and the burying place Caemeteri m, a place of sleep., that ye sorrow not, even as others that have no hope And 2. There is hope in their death, as Prov. 14.32. There is hope concerning their happy state after Death, and hope of their Resurrection, and seeing them, again at Christs coming; it is not an Eternal Farewel. This the Apostle here intends, and they will be then seen in a more excellent state, and probably so seen then, as that their Christian Friends may know them; else the Apostles Argument would not have so much strength, and so well suit the present case. The Heathen and Infidels buried their dead without this hope, as they are said to be without hope, Eph. 2.12. and so were excessive in their sorrows, which they express'd by cutting their flesh, making themselves bald, doleful Songs, and mourning ejulations, exprest sometimes upon instruments. And which the Iewes had learned from them, as appears by Gods often reproving it, and Christs putting out the Minstrels, Mat. 9.23. and as that which he forbad them, Lev. 18.28. Deut. 14.1. And the Apostle may refer to this in the Text, as that which is not only grievous to Nature, but dishonourable to a Christians Faith, Hope, and Profession. We are hereby the betrayers of our Faith and Hope, and the things we Preach will seem false and feigned. Cypr. de mortalitate. And though man is said to die without hope as to a return to his former state of life here, Iob 14.7, 8, 9, 10. yet not with respect to the life at the Resurrection, in them that die in Jesus·.

For if we believe that Jesus dyed, and rose again He supposeth they did believe that Christ died, and rose again; it was that which he had taught them, and which they had received, as being the two first and fundamental points of the Christian Faith without which they could not have been a Church of Christ. Quest. But how does Christs Resurrection prove the Resurrection of the Saints? He being the Eternal Son of God might have a priviledge above all? Answ. This first shows the thing is possible, God has already done it in Christ. 2. Christ rose for our justification, Rom. 5. last. and in Justification sin is pardon'd which brought in Death, and which alone by its guilt can keep under the dominion of Death. 3. Christ rose not as a private person, but as the head of the body, his Church, Eph. 1.4.20, &c. and so loosed the bands of Death, and conquered the grave for all his People. 4. As the first fruits, 1 Cor. 15.20. which was a pledge and assurance of the whole Harvest to follow. 5. God has predestinated the Elect whom he foreknew, to be conformed to the image of his Son, Rom. 8.29. 6. He is not complete without them, Eph. 1. ult. Lastly, They sleep in Jesus, as the Text speaks; not only live but die in him, Rev. 14.13. their Union remains with Christ even in death., even so them also which sleep in Jesus By which words also the Apostle distinguisheth believers from all others; its only they shall have the priviledge of this blessed Resurrection who sleep in Iesus. And perseverance in Christ to the end, is here also intimated., will God bring with him And though their Resurrection is not express'd in the Text, yet it is implyed in this saying. By God is meant, as some understand here, the Son of God, who is to come from heaven, chap. 1. last. And who will bring the spirits of just men made perfect in heaven with him, and unite them to their bodies, which cannot be done without their Resurrection. Whereby the Apostle gives another Argument against excessive sorrow for the Saints departed, they shall return from heaven again with Christ at his coming. Others understand it of God the Father, who will raise the dead, and then bring them to his Son, and bring them with him to heaven. Those that read the Text, those that sleep or die for Iesus, and so confine it only to Martyrs, restrain it to too narrow a sense.. As in the former Verse the Apostle made use of the hope of the Resurrection as an Argument against immoderate sorrow, so here he proves the Resurrection by Christs rising again, &c.

For this we say unto you in the word of the Lord The Apostle here sets down particularly the manner of the Lords coming, the method and order how all the Saints shall then meet with him, and with one another, which we find not so distinctly in any other Scripture; and whereby he further prosecutes the Argument he is upon. That they ight not think that what he speaks was either by some Tradition from others, or an invention of his own; and that is ground enough for faith, to which our Judgment and Reason ought to be captivated., that we which are alive and remain unto the coming of the Lord, shall not prevent them which are asleep That which he says here about the Resurrection, Christs coming, the Ministry of Angels, the sound of a Trumpet, the Voice of Christ at that day, we have it in the Evangelists; but the Method and Order of all the Saints meeting together, and meeting the Lord in the Air, we find not in any express words before-written, the Apostle speaks it here by extraordinary Revelation, which is the word of the Lord though not then written. And this order is exprest, 1. Negatively, The Saints then living upon earth shall not be with Christ sooner than those that were fallen asleep, and be caught up into the Air while the others are in the grave, and the Apostle speaks as if he should be one of that number; sure he could not think the coming of Christ should be in the Age wherein he lived, he speaks otherwise, 2 Thes. 2.2. Or that his life should be prolonged to that day. For the time of his departure, he says, was at hand, 2 Tim. 4.6. But he looks upon the whole body of Saints together, and himself as one of that number, and so speaks, we which live and remain, &c. As in 1 Cor. 15.51. We shall not all dye, but we shall all be cha ged. 2. Affirmatively, The dead in Christ shall rise first, that is, before they that are alive shall be caught up into the air. They shall stay till the rest be risen: As 1 Cor. 15.51. We shall not all dye, but be changed and in a moment; which the Apostle calls clothing upon, 2 Cor. 5.2. and which he rather desired, than to be unclothed, ver. 4. and then they that are dead in Christ shall rise, and be united to these in one visible body..

For the Lord himself shall descend from heaven with a shout The means which effect this. The word shout in the Greek signifies a command or word of command; alluding to Mariners, or Souldiers summoned to be ready with their assistance, when called upon. And may refer to the Angels, whom Christ now summons to attend and assist in that day. And the Evangelist speaks of the voice of Christ, Ioh. 5.28. which is there said to raise the dead. Whether these are an Oral showt and voice, from the mouth of Christ, or only an expression of his Divine Power, whereby he shall awaken them that sleep out of their grave, is a Question I shall not be curious about., with the voice of the arch-angel Christ is said to come with all the Holy Angels Mat. 25.31. and to send his Angels with a great sound of a Trumpet, Mat. 24.31. But here is mentioned only the Arch-angel, and his voice, instead of all the rest, they all coming under his conduct. Though there be not such distinct Orders of Angels as the Schoolmen affirm, yet there is order among them, as Arch-angel implies. And whether he will put forth an audible voice or not at that day; or whether this Arch-angel be not the same with Christ himself, who is the head of all Principality and Power, Col. 2.15. I leave it as doubtful; but however it is certain the Angels shall be ministring to Christ at that day, especially in the Resurrection of the Elect, Mat. 24.31. and severing the Righteous from the Wicked, Mat. 13.41., and with the trump of God As 1 Cor. 15.52. And whether this is to be taken literally, and distinct from the showt and voice before mentioned, or used only to show forth the divine power of God that shall gather all the Elect together out of their Graves, as the Trumpet in War gathers the scattered Army; or as the silver Trumpets under the Law, assembled the congregation of Israel, I shall not be positive. And this is the account of the Saints that are raised.: and the dead in Christ shall rise first:

Then we which are alive, and remain, shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord Christ will have a Church to the end of the World, and some will be found alive at his coming, and will be caught up or snatch'd up, to denote its suddenness, it may be in the arms of Angels, or by some immediate attractive power of Christ; and it will be together with them that are now raised from the dead; they shall all ascend in one great body, and it will be in the clouds. As Christ himself ascended in a cloud, Act. 1.9. and so will return again, Mat. 24.30. he making the clouds his chariots, Psal. 104.3 To meet the Lord in the air, 1. To congratulate his coming, when others shall flee and tremble. 2. To put honour upon him; as the Angels will also attend him for that end. 3. To receive their final discharge. 4. To be visibly joyned to their Head. 5. To be assistants with him in judging of the World, and to reign with him upon Earth. And whether the last judgment will be upon the Earth, or in the Air, I shall not determine. But after this Christ and his Saints shall never part. Their first meeting shall be in the Air, and their continuance will be with him while he is in this lower world, and after that they shall ascend with him into heaven, and so be for ever with him. Augustin imagined that the Saints that are found alive shall in their rapture dye, and then immediately revive, because it is appointed to all men once to die; but he Apostle says expresly, we shall not all die, but we shall all be changed, 1 Cor. 15.52..

Wherefore, comfort one another with these words The Apostle makes application of all this Discourse to the end he designed, which was to comfort them under their sorrows for departed Christian Friends, And he says not, be ye comforted, but comfort one another: To put them upon the great Duty of Christian Sympathy, though this is a duty we owe to all, yet especially to the Saints, and more especially of the same particular Congregation. And Funeral sorrows are usually most afflictive, and therefore need to be allay'd with words of comfort, and not with any words but, says the Apostle, with these words, or these things, as the Heb. the things or words that he had before laid before them. The Philosophers used many Arguments against the fears of Death, and for comfort under funeral sorrows, but Christians should fetch their comforts from the Scriptures. These are the best, most solid, most durable, and universal, and therefore the Apostle commends them to t e believing Romans, Rom. 15.4. as here to these Thessalonians particularly. These considerations that those which sleep in Jesus shall rise again, and that we shall meet them again, and we and they shall be for ever with the Lord together is a great relief against the sorrows of their departure hence. And the comforts arising hence may serve to support under other sorrows as well as these, which the Apostle also might intend in the words..