1 Thessalonians 5

CHAPTER V.

The apostle continues to speak of Christ's coming to judgment,

and the uncertainty of the time in which it shall take place,

and the careless state of sinners, 1-3.

Shows the Thessalonians that they are children of the light;

that they should watch and pray, and put on the armour of God,

being called to obtain salvation by Christ, who died for them;

that whether dead or alive, when the day of judgment comes,

they may live for ever with him; and that they should comfort

and edify each other with these considerations, 4-11.

He exhorts them to remember those who labour among them, and are

over them in the Lord; and to esteem such highly for their

work's sake, 12, 13.

He charges them to warn, comfort, and support those who stood in

need of such assistance, and to be patient and beneficent

towards all, 14, 15.

He points out their high spiritual privileges; warns them

against neglecting or misimproving the gifts of the Spirit, and

the means of grace, 16-20.

They are also exhorted to prove all things; to abstain from all

evil; and to expect to be sanctified, through spirit, soul, and

body, by him who has promised this, and who is faithful to his

promises, 21-24.

Recommends himself and brethren to their prayers; shows them how

they are to greet each other; charges them to read this epistle

to all the brethren; and concludes with the usual apostolical

benediction, 25-28.

NOTES ON CHAP. V.

Verse 1. But of the times and the seasons] It is natural to

suppose, after what he had said in the conclusion of the preceding

chapter concerning the coming of Christ, the raising of the dead,

and rendering those immortal who should then be found alive,

without obliging them to pass through the empire of death, that

the Thessalonians would feel an innocent curiosity to know, as the

disciples did concerning the destruction of Jerusalem, when those

things should take place, and what should be the signs of those

times, and of the coming of the Son of man. And it is remarkable

that the apostle answers, here, to these anticipated questions as

our Lord did, in the above case, to the direct question of his

disciples; and he seems to refer in these words, Of the times and

the seasons ye have no need that I write unto you, for yourselves

know that the day of the Lord cometh as a thief in the night, to

what our Lord said, Mt 24:44; 25:13; and the apostle takes it for

granted that they were acquainted with our Lord's prediction on

the subject: For you yourselves know perfectly that the day of the

Lord so cometh as a thief in the night. It is very likely

therefore, that the apostle, like our Lord, couples these two

grand events-the destruction of Jerusalem and the final judgment.

And it appears most probable that it is of the former event

chiefly that he speaks here, as it was certainly of the latter

that he treated in the conclusion of the preceding chapter. In

the notes on Ac 1:6, 7, it has already been shown that the

χρονουςηκαιρους, times or seasons, (the very same terms which

are used here,) refer to the destruction of the Jewish

commonwealth; and we may fairly presume that they have the same

meaning in this place.

Verse 3. For when they shall say, Peace and safety] This

points out, very particularly, the state of the Jewish people when

the Romans came against them; and so fully persuaded were they

that God would not deliver the city and temple to their enemies,

that they refused every overture that was made to them.

Sudden destruction] In the storming of their city and the

burning of their temple, and the massacre of several hundreds of

thousands of themselves; the rest being sold for slaves, and the

whole of them dispersed over the face of the earth.

As travail upon a woman] This figure is perfectly consistent

with what the apostle had said before, viz.: that the times and

seasons were not known: though the thing itself was expected, our

Lord having predicted it in the most positive manner. So, a woman

with child knows that, if she be spared, she will have a bearing

time; but the week, the day, the hour, she cannot tell. In a

great majority of cases the time is accelerated or retarded much

before or beyond the time that the woman expected; so, with

respect to the Jews, neither the day, week, month, nor year was

known. All that was specifically known was this: their

destruction was coming, and it should be sudden, and they should

not escape.

Verse 4. But ye, brethren, are not in darkness] Probably St.

Paul refers to a notion that was very prevalent among the Jews,

viz.: that God would judge the Gentiles in the night time, when

utterly secure and careless; but he would judge the Jews in the

day time, when employed in reading and performing the words of the

law. The words in Midrash Tehillim, on Psalm ix. 8, are the

following: When the holy blessed God shall judge the Gentiles, it

shall be in the night season, in which they shall be asleep in

their transgressions; but when he shall judge the Israelites, it

shall be in the day time, when they are occupied in the study of

the law. This maxim the apostle appears to have in view in the

4th, 5th, 6th, 7th, and 8th verses. 1Th 5:4-8

Verse 5. Ye are all the children of light] Ye are children of

God, and enjoy both his light and life. Ye are Christians-ye

belong to him who has brought life and immortality to light by

his Gospel. This dispensation, under which ye are, has

illustrated all the preceding dispensations; in its light all is

become luminous; and ye, who walked formerly in heathen ignorance,

or in the darkness of Jewish prejudices, are now light in the

Lord, because ye have believed in him who is the light to lighten

the Gentiles, and the glory and splendour of his people

Israel.

We are not of the night, nor of darkness.] Our actions are such

as we are not afraid to expose to the fullest and clearest light.

Sinners hate the light; they are enemies to knowledge; they love

darkness; they will not receive instructions; and their deeds are

such as cannot bear the light.

Verse 6. Let us not sleep, as do others] Let us who are of

the day-who believe the Gospel and belong to Christ, not give way

to a careless, unconcerned state of mind, like to the Gentiles and

sinners in general, who are stupified and blinded by sin, so that

they neither think nor feel; but live in time as if it were

eternity; or rather, live as if there were no eternity, no future

state of existence, rewards, or punishments.

Let us watch] Be always on the alert; and be sober, making a

moderate use of all things.

Verse 7. For they that sleep] Sleepers and drunkards seek the

night season; so the careless and the profligate persons indulge

their evil propensities, and avoid all means of instruction; they

prefer their ignorance to the word of God's grace, and to the

light of life. There seems to be here an allusion to the opinion

mentioned under 1Th 5:4, to which the reader is requested to

refer. It may be remarked, also, that it was accounted doubly

scandalous, even among the heathen, to be drunk in the day time.

They who were drunken were drunken in the night.

Verse 8. Putting on the breastplate] We are not only called

to WORK, but we are called also to fight; and that we may not be

surprised, we must watch; and that we may be in a condition to

defend ourselves, we must be sober; and that we may be enabled to

conquer, we must be armed: and what the breastplate and helmet

are to a soldier's heart and head, such are faith, love, and

hope to us. Faith enables us to endure, as seeing him who is

invisible; love excites us to diligence and activity, and makes

us bear our troubles and difficulties pleasantly; hope helps us to

anticipate the great end, the glory that shall be revealed, and

which we know we shall in due time obtain, if we faint not. For

an explanation of the different parts of the Grecian armour, as

illustrating that of the Christian, see the notes on Eph. 6, where

the subject is largely explained.

Verse 9. For God hath not appointed us to wrath] So then it

appears that some were appointed to wrath, ειςοργην, to

punishment; on this subject there can be no dispute. But who are

they? When did this appointment take place? And for what cause?

These are supposed to be "very difficult questions, and such as

cannot receive a satisfactory answer; and the whole must be

referred to the sovereignty of God." If we look carefully at the

apostle's words, we shall find all these difficulties vanish. It

is very obvious that, in the preceding verses, the apostle refers

simply to the destruction of the Jewish polity, and to the

terrible judgments which were about to fall on the Jews as a

nation; therefore, they are the people who were appointed to

wrath; and they were thus appointed, not from eternity, nor from

any indefinite or remote time, but from that time in which they

utterly rejected the offers of salvation made to them by Jesus

Christ and his apostles; the privileges of their election were

still continued to them, even after they had crucified the Lord of

glory; for, when he gave commandment to his disciples to go into

all the world, and preach the Gospel to every creature, he bade

them begin at Jerusalem. They did so, and continued to offer

salvation to them, till at last, being everywhere persecuted, and

the whole nation appearing with one consent to reject the Gospel,

the kingdom of God was wholly taken away from them, and the

apostles turned to the Gentiles. Then God appointed them to

wrath; and the cause of that appointment was their final and

determined rejection of Christ and his Gospel. But even this

appointment to wrath does not signify eternal damnation; nothing

of the kind is intended in the word. Though we are sure that

those who die in their sins can never see God, yet it is possible

that many of those wretched Jews, during their calamities, and

especially during the siege of their city, did turn unto the Lord

who smote them, and found that salvation which he never denies to

the sincere penitent.

When the Jews were rejected, and appointed to wrath, then the

Gentiles were elected, and appointed to obtain salvation by our

Lord Jesus Christ, whose Gospel they gladly received, and continue

to prize; while the remnant of the Jews continue, in all places of

their dispersion, the same irreconcilable and blasphemous

opponents of the Gospel of Christ. On these accounts the election

of the Gentiles and the reprobation of the Jews still continue.

Verse 10. Who died for us] His death was an atoning sacrifice

for the Gentiles as well as for the Jews.

Whether we wake or sleep] Whether we live or die, whether we

are in this state or in the other world, we shall live together

with him-shall enjoy his life, and the consolations of his Spirit,

while here; and shall be glorified together with him in the

eternal world. The words show that every where and in all

circumstances genuine believers, who walk after God, have life and

communion with him, and are continually happy, and constantly

safe. The apostle, however, may refer to the doctrine he has

delivered, 1Th 4:15,

concerning the dead in Christ rising first; and the last

generation of men not dying, but undergoing such a change as shall

render them immortal. On that great day, all the followers of

God, both those who had long slept in the dust of the earth, and

all those who shall be found living, shall be acknowledged by

Christ as his own, and live together for ever with him.

Verse 11. Comfort-one another] Rest assured that, in all

times and circumstances, it shall be well with the righteous; let

every man lay this to heart; and with this consideration comfort

and edify each other in all trials and difficulties.

Verse 12. Know them] Act kindly towards them; acknowledge

them as the messengers of Christ; and treat them with tenderness

and respect. This is a frequent meaning of the word γινωσκω.

See Clarke on Joh 1:10.

Them which labour among you] The words τουςκοπιωντας have

appeared to some as expressing those who had laboured among them;

but as it is the participle of the present tense, there is no need

to consider it in this light. Both it and the word προισταμενους,

the superintendents, refer to persons then actually employed in

the work of God. These were all admonishers, teachers, and

instructers of the people, devoting their time and talents to this

important work.

Verse 13. Esteem them very highly in love] Christian

ministers, who preach the whole truth, and labour in the word and

doctrine, are entitled to more than respect; the apostle commands

them to be esteemed υπερεκπερισσου, abundantly, and

superabundantly; and this is to be done in love; and as men

delight to serve those whom they love, it necessarily follows that

they should provide for them, and see that they want neither the

necessaries nor conveniences of life; I do not say comforts,

though these also should be furnished; but of these the genuine

messengers of Christ are frequently destitute. However, they

should have food, raiment, and lodging for themselves and their

household. This they ought to have for their work's sake; those

who do not work should not eat. As ministers of Christ, such as

labour not are unworthy either of respect or support.

Verse 14. Warn them that are unruly] The whole phraseology of

this verse is military; I shall consider the import of each term.

ατακτους. Those who are out of their ranks, and are neither in

a disposition nor situation to perform the work and duty of a

soldier; those who will not do the work prescribed, and who will

meddle with what is not commanded. There are many such in every

Church that is of considerable magnitude.

Comfort the feeble-minded] τουςολιγοψυχους. Those of little

souls; the faint-hearted; those who, on the eve of a battle, are

dispirited, because of the number of the enemy, and their own

feeble and unprovided state. Let them know that the battle is not

theirs, but the Lord's; and that those who trust in him shall

conquer.

Support the weak] αντεχεσθετωνασθενων. Shore up, prop them

that are weak; strengthen those wings and companies that are

likely to be most exposed, that they be not overpowered and broken

in the day of battle.

Be patient toward all] μακροθυμειτεπροςπαντας. The

disorderly, the feeble-minded, and the weak, will exercise your

patience, and try your temper. If the troops be irregular, and

cannot in every respect be reduced to proper order and discipline,

let not the officers lose their temper nor courage; let them do

the best they can; God will be with them, and a victory will give

confidence to their troops. We have often seen that the Christian

life is compared to a warfare, and that the directions given to

soldiers are, mutatis mutandis; allowing for the different

systems, suitable to Christians. This subject has been largely

treated on, Eph. 6. The ministers of Christ, being considered as

officers, should acquaint themselves with the officers' duty. He

who has the direction and management of a Church of God will need

all the skill and prudence he can acquire.

Verse 15. See that none render evil for evil] Every temper

contrary to love is contrary to Christianity. A peevish, fretful,

vindictive man may be a child of Satan; he certainly is not a

child of God.

Follow that which is good] That by which ye may profit your

brethren and your neighbours of every description, whether Jews or

Gentiles.

Verse 16. Rejoice evermore.] Be always happy; the religion of

Christ was intended to remove misery. He that has God for his

portion may constantly exult. Four MSS. of good note add εντω

κυριω, in the Lord: Rejoice in the Lord evermore.

Verse 17. Pray without ceasing.] Ye are dependent on God for

every good; without him ye can do nothing; feel that dependence at

all times, and ye will always be in the spirit of prayer; and

those who feel this spirit will, as frequently as possible, be

found in the exercise of prayer.

Verse 18. In every thing give thanks] For this reason, that

all things work together for good to them that love God;

therefore, every occurrence may be a subject of gratitude and

thankfulness. While ye live to God, prosperity and adversity will

be equally helpful to you.

For this is the will of God] That ye should be always happy;

that ye should ever be in the spirit of prayer; and that ye should

profit by every occurrence in life, and be continually grateful

and obedient; for gratitude and obedience are inseparably

connected.

Verse 19. Quench not the Spirit.] The Holy Spirit is

represented as a fire, because it is his province to enlighten and

quicken the soul; and to purge, purify, and refine it. This

Spirit is represented as being quenched when any act is done, word

spoken, or temper indulged, contrary to its dictates. It is the

Spirit of love, and therefore anger, malice, revenge, or any

unkind or unholy temper, will quench it so that it will withdraw

its influences; and then the heart is left in a state of hardness

and darkness. It has been observed that fire may be quenched as

well by heaping earth on it as by throwing water on it; and so the

love of the world will as effectually grieve and quench the Spirit

as any ordinary act of transgression.

Every genuine Christian is made a partaker of the Spirit of

God; and he who has not the spirit of Christ is none of his. It

cannot be the miraculous gifts of the Spirit which the apostle

means, for these were given to few, and not always; for even

apostles could not work miracles when they pleased; but the

direction in the text is general, and refers to a gift of which

they were generally partakers.

Verse 20. Despise not prophesyings.] Do not suppose that ye

have no need of continual instruction; without it ye cannot

preserve the Christian life, nor go on to perfection. God will

ever send a message of salvation by each of his ministers to every

faithful, attentive hearer. Do not suppose that ye are already

wise enough; you are no more wise enough than you are holy enough.

They who slight or neglect the means of grace, and especially the

preaching of God's holy word, are generally vain, empty,

self-conceited people, and exceedingly superficial both in

knowledge and piety.

Verse 21. Prove all things] Whatever ye hear in these

prophesyings or preachings, examine by the words of Christ, and by

the doctrines which, from time to time, we have delivered unto you

in our preaching and writings. Try the spirits-the different

teachers, by the word of God.

Hold fast that which is good.] Whatever in these prophesyings

has a tendency to increase your faith, love, holiness, and

usefulness, that receive and hold fast. There were prophets or

teachers even at that time who professed to be of God, and yet

were not.

Verse 22. Abstain from all appearance of evil.] Sin not, and

avoid even the appearance of it. Do not drive your morality so

near the bounds of evil as to lead even weak persons to believe

that ye actually touch, taste, or handle it. Let not the form of

it, ειδος, appear with or among you, much less the substance. Ye

are called to holiness; be ye holy, for God is holy.

Verse 23. And the very God of peace] That same God who is the

author of peace, the giver of peace; and who has sent, for the

redemption of the world, the Prince of peace; may that very God

sanctify you wholly; leave no more evil in your hearts than his

precepts tolerate evil in your conduct. The word wholly,

ολετελεις means precisely the same as our phrase, to all intents

and purposes. May he sanctify you to the end and to the

uttermost, that, as sin hath reigned unto death, even so may grace

reign through righteousness unto eternal life, by Jesus Christ our

Lord.

Your whole spirit and soul and body] Some think that the

apostle alludes to the Pythagorean and Platonic doctrine, which

was acknowledged among the Thessalonians. I should rather believe

that he refers simply to the fact, that the creature called man is

a compound being, consisting, 1. Of a body, σωμα, an organized

system, formed by the creative energy of God out of the dust of

the earth; composed of bones, muscles, and nerves; of arteries,

veins, and a variety of other vessels, in which the blood and

other fluids circulate. 2. Of a soul, ψυχη, which is the seat of

the different affections and passions, such as love, hatred,

anger, &c., with sensations, appetites, and propensities of

different kinds. 3. Of spirit, πνευμα, the immortal principle,

the source of life to the body and soul, without which the animal

functions cannot be performed, how perfect soever the bodily

organs may be; and which alone possesses the faculty of

intelligence, understanding, thinking, and reasoning, and produces

the faculty of speech wherever it resides, if accident have not

impaired the organs of speech.

The apostle prays that this compound being, in all its parts,

powers, and faculties, which he terms ολοκληρον, their whole,

comprehending all parts, every thing that constitutes man and

manhood, may be sanctified and preserved blameless till the coming

of Christ; hence we learn, 1. That body, soul, and spirit are

debased and polluted by sin. 2. That each is capable of being

sanctified, consecrated in all its powers to God, and made holy.

3. That the whole man is to be preserved to the coming of Christ,

that body, soul, and spirit may be then glorified for ever with

him. 4. That in this state the whole man may be so sanctified as

to be preserved blameless till the coming of Christ. And thus we

learn that the sanctification is not to take place in, at, or

after death. On the pollution and sanctification of flesh and

spirit, See Clarke on 2Co 7:1.

Verse 24. Faithful is he that calleth you] In a great variety

of places in his word God has promised to sanctify his followers,

and his faithfulness binds him to fulfil his promises; therefore

he will do it. He who can believe will find this thing also

possible to him.

Verse 25. Pray for me.] Even apostles, while acting under an

extraordinary mission, and enjoying the inspiration of the Holy

Ghost, felt the necessity of the prayers of the faithful. God

requires that his people should pray for his ministers; and it is

not to be wondered at, if they who pray not for their preachers

should receive no benefit from their teaching. How can they

expect God to send a message by him, for whom they, who are the

most interested, have not prayed? If the grace and Spirit of

Christ be not worth the most earnest prayers which a man can

offer, they, and the heaven to which they lead, are not worth

having.

Verse 26. Greet all the brethren]

See Clarke on Ro 16:16.

Instead of all the brethren, the Coptic has, greet one another; a

reading not noticed by either Griesbach or Wetstein.

Verse 27. I charge you by the Lord, that this epistle be read]

There must have been some particular reason for this solemn

charge; he certainly had some cause to suspect that the epistle

would be suppressed in some way or other, and that the whole

Church would not be permitted to hear it; or he may refer to the

smaller Churches contiguous to Thessalonica, or the Churches in

Macedonia in general, whom he wished to hear it, as well as those

to whom it was more immediately directed. There is no doubt that

the apostles designed that their epistles should be copied, and

sent to all the Churches in the vicinity of that to which they

were directed. Had this not been the case, a great number of

Churches would have known scarcely any thing of the New Testament.

As every Jewish synagogue had a copy of the law and the prophets,

so every Christian Church had a copy of the gospels and the

epistles, which were daily, or at least every Sabbath, read for

the instruction of the people. This the apostle deemed so

necessary, that he adjured them by the Lord to read this epistle

to all the brethren; i.e. to all the Christians in that district.

Other Churches might get copies of it; and thus, no doubt, it soon

became general. In this way other parts of the sacred writings

were disseminated through all the Churches of the Gentiles; and

the errors of the different scribes, employed to take copies,

constituted what are now called the various readings.

Verse 28. The grace of our Lord Jesus] As the epistle began

so it ends; for the grace of Christ must be at the beginning and

end of every work, in order to complete it, and bring it to good

effect.

Amen.] This is wanting in BD*FG and some others. It was

probably not written by St. Paul.

The subscriptions are, as in other cases, various and

contradictory. The chief MSS. conclude as follows: The first to

the Thessalonians is completed; the second to the Thessalonians

begins.-DFG. The first to the Thessalonians written from

Athens.-AB, and others. From Laodicea.-Cod. Claromont. The first

to the Thessalonians, written from Athens.-Common Greek text.

The VERSIONS conclude thus:-The First Epistle to the

Thessalonians was written at Athens, and sent by the hands of

Timotheus.-SYRIAC. To the Thessalonians.-AETHIOPIC. Nothing in

the VULGATE. The end of the epistle: it was written from a city

of the Athenians, and sent by the hand of Timotheus. And to the

Lord be praise for ever and ever. Amen.-ARABIC. Written from

Athens, and sent by Silvanus and Timotheus.-COPTIC.

That it was not sent by either Silvanus or Timothy is evident

enough from the inscription, for St. Paul associates these two

with himself, in directing it to the Thessalonian Church. Others

say that it was sent by Tychicus and Onesimus, but this also is

absurd; for Onesimus was not converted till a considerable time

after the writing of this epistle. That it was written by St.

Paul, there is no doubt; and that it was written at Corinth, and

not at Athens, has been shown in the preface.

1. THE two preceding chapters are certainly among the most

important and the most sublime in the New Testament. The general

judgment, the resurrection of the body, and the states of the

quick and dead, the unrighteous and the just, are described,

concisely indeed, but they are exhibited in the most striking and

affecting points of view. I have attempted little else than

verbal illustrations; the subject is too vast for my

comprehension; I cannot order my speech by reason of darkness.

Though there are some topics handled here which do not appear in

other parts of the sacred writings, yet the main of what we learn

is this. "Our God will come, and will not keep silence; a fire

shall burn before him, and it shall be very tempestuous round

about him; he shall call to the heavens above, and to the earth

beneath, that he may judge his people. "The day of judgment! what

an awful word is this! what a truly terrific time! when the

heavens shall be shrivelled as a scroll, and the elements melt

with fervent heat; when the earth and its appendages shall be

burnt up, and the fury of that conflagration be such that there

shall be no more sea! A time when the noble and ignoble dead, the

small and the great, shall stand before God, and all be judged

according to the deeds done in the body; yea, a time when the

thoughts of the heart and every secret thing shall be brought to

light; when the innumerable millions of transgressions, and embryo

and abortive sins, shall be exhibited in all their purposes and

intents; a time when Justice, eternal Justice, shall sit alone

upon the throne, and pronounce a sentence as impartial as

irrevocable, and as awful as eternal! There is a term of human

life; and every human being is rapidly gliding to it as fast as

the wings of time, in their onward motion, incomprehensibly swift,

can carry him! And shall not the living lay this to heart?

Should we not live in order to die? Should we not die in order to

be judged? And should we not live and die so as to live again to

all eternity, not with Satan and his angels, but with God and his

saints? O thou man of God! thou Christian! thou immortal spirit!

think of these things.

2. The subject in verse 27 1Th 5:27 of the last chapter I

have but slightly noticed: I charge you, by the Lord, that this

epistle be read unto all the holy brethren. This is exceedingly

strange; the Epistles to the Romans, the Corinthians, Galatians,

Ephesians, Philippians, Colossians, and Thessalonians, were

directed to the whole Church in each of those places; why, then,

after directing this, as he did all the rest, to the whole Church,

should he at the conclusion adjure them, by the Lord, that it

should be read to all the holy brethren; that is, to the very

persons to whom it was addressed? Is there not some mystery here?

Has it not been the endeavour of Satan, from the beginning, to

keep men from consulting the oracles of God; and has he not used

even the authority of the Church to accomplish this his purpose!

Was not the prohibiting the use of the Scriptures to the people at

large the mystery of iniquity which then began to work, and

against which the adjuration of the apostle is directed? see

second epistle, chap. 2; this mystery, which was the grand agent

in the hands of Mystery, Babylon the Great, to keep the people in

darkness, that the unauthorized and wicked pretensions of this

mother of the abominations of the earth might not be brought to

the test; but that she might continue to wear her crown, sit on

her scarlet beast, and subject the Christian world to her empire.

Was it not the Christian world's total ignorance of God's book

which the Romish Church took care to keep from the people at

large, that induced them patiently, yet with terror, to bow down

to all her usurpations, and to swallow down monstrous doctrines

which she imposed upon them as Christian verities? Was it not

this deplorable ignorance which induced kings and emperors to put

their necks, literally, under the feet of this usurped and

antichristian power? This mystery of iniquity continues still to

work; and with all the pretensions of the Romish Church, the

Scriptures are in general withheld from the people, or suffered to

be read under such restrictions and with such notes as totally

subvert the sense of those passages on which this Church

endeavours to build her unscriptural pretensions. It is generally

allowed that the Vulgate version is the most favourable to these

pretensions, and yet even that version the rulers of the Church

dare not trust in the hands of any of their people, even under

their general ecclesiastical restrictions, without their

counteracting notes and comments. How strange is this! and yet in

this Church there have been, and still are, many enlightened and

eminent men; surely truth has nothing to fear from the Bible.

When the Romish Church permits the free use of this book, she may

be stripped, indeed, of some of her appendages, but she will lose

nothing but her dross and tin, and become what the original Church

at Rome was, beloved of God, called to be saints; and have her

faith, once more, spoken of throughout all the world, Ro 1:7, 8.

She has, in her own hands the means of her own regeneration; and a

genuine Protestant will wish, not her destruction, but her

reformation; and if she consent not to be reformed, her total

destruction is inevitable.

Finished correcting for a new edition, on the shortest day

of 1831.-A. C.

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