Exposition of 1 Thessalonians, Chapter 2 · Verse 5,6
VERS. 5.6.
For neither at any time vſed we flattering words, as yee know, nor a cloke of couetouſneſſe: God is witneſſe.
Nor of men ſought we glorie, neither of you nor yet of others, when we might hauehave beene burdenſome as the Apoſtles of Christ.
THe Apoſtle proceedes in auouchment of his ſinceritie, remouing from himſelfe three other properties of falſe-hearted Miniſters. Firſt, Flatterie. Secondly, Couetouſneſſe. Thirdly, Vaine-gloriouſneſſe, as ſome interpret.
The two firſt, he, Firſt, auoucheth to be farre from his courſes. Secondly, and for flatterie, appeales to the people as witneſſes, of his abhorrence from it; from colour of couetouſneſſe, God, hee affirmes, as a true witneſſe can free him: ſo that in the words are two things: Firſt, his Proteſtation. Secondly, the Confirmation.
Flattering ſpeech vnderſtood, ſuch as is fitted to pleaſe the carnall and corrupt humours of men; or as a learned Interpreter deſcribes: Speech fitted to the will and humours of others, for our owne aduantage; as when with ſuch intention we, firſt, either aſcribe to them good things, which they hauehave not; or, ſecondly, applaud their euils as goodneſſe; or, thirdly, amplifie their good parts aboue their merit; or, fourthly, extenuate their euill more then is meete: the prodigall, it calls liberall: the couetous, good husbands: tattling is, in the ſtile of flatterie, affabilitie, obſtinacie, conſtancie, very ſloth ſtayedneſſe, and maturitie of iudgement. Enormities, are infirmities; neuer ſo little moralitie, puritie not leſſe then Angelicall.
How farre it ſhould be from a Miniſter; the iIſai. 5.10.wo in ESAY denounced againſt flatterie, abundantly prooues: how croſſeth it the end of the Miniſtry?kEzech. 13.22. hardning the wickedſt in their lewdneſſe, that they cannot returne from their euill wayes? and ſo expoſing them to the wrath of God. It is well obſerued by Plutarch, to hauehave beene the ruine of moſt States: for Iſrael and Iudah, I know well the flatterie of falſe prophets is as oft as any thing accuſed, as cauſe of their captiuitie.
And if any thing proue the ouerthrow of this Kingdome, it is iuſtly feared, it will be this of flatterie in Miniſters. It is not ſo much the committing of ſinnes, that prouokes Gods wrath, as obſtinate continuance therein, ofteneſt occaſioned by flatterie: men hauehave taught their tongues to ſpeake placentia, and not to Court only, but euen to Countrie; AMOS his words ſeeme lAmos 7.10.ouer-heauie, their ſinnes are generally growne Polypuſſes, and mens eares are taynted with that Grangrene, their tongues crying out to eueryevery one, pointing finger towards them, Noli me tangere. It is magna ira Dei (ſaid AVGVSTINE) vt deſit correctio, & adſit adulatio: ſuch tongues bind men to their ſinnes: Delectat enim facere, in quibus non folùm non metuitur reprehenſor, ſed laudatur operator: this wrath of God is iuſtly come vponupon vsus. ThemEzech. 3.26. tongues of Prophets cleaue to their roofes, and they are not to the people as men that reproue, becauſe they are rebellious, and the Lord purpoſeth to deſtroy them.Hieron. ad Celant. de inſtitut. Matrisfamil. The complaint of Hierome I cannot omit. In multis iſto maximè tempore regnat hoc vitium: quod que eſt grauiſſimum, humilitatis ac beneuolentiae loco ducitur; Eo fit, vt qui adulari neſcit, aut inuidus, aut ſuperbus putetur.
The properties of flatterers ſee, and flie from them. Firſt, they will be ſure, obſeruing humours, to fit their ſpeech to pleaſe, fearing to offend there where is hope of aduantage: they ſeeke placentia, not ſalubria, was Ieremies obſeruation.
Secondly, their diſpoſition baſely ſeruile, as humours varie in the flattered, ſo ſpeeches in theſe Paraſites. Right Cameleons, ſaith Plutarch of them; or as Proteus, turning themſelues into all ſhapes and colours.
Thirdly, hope of aduantage ceaſing, none are found more bitterly inuectiue: He that puts not into their mouthes, they nMic. 3.5.prepare warre againſt him.
A ſecond vice diſclaymed by the Apoſtle, is Couetouſneſſe: the nature and kinds of it, ſee largely in Annot. ad Rom. 1. how ill it beſeemes a Miniſter, Paul taught his Timothie, preſcribing meanes to auoid it,o1. Tim. 6.11. by making righteouſneſſe our treaſure.
The cloke or pretence of couetouſneſſe, what is it? The colours of holineſſe, pietie, or other vertue vſually pretended by men of couetous diſpoſition to make way to their gayne;Ambroſ. ad locū. vt ſit genitinus efficientis; AMBROSE, Ex cordo faciebat non in hypocriſi, quaſi contemnens pauca, vt forte plura offerentur.
Fouleſt ſinnes hauehave ofttimes fayreſt pretences: oppreſſion of widdowes, Phariſes conueyed vnderunderpMatt. 23.10. colour of long prayers.
Herods cruell intention, cloked with pretenceqMatt. 2.8. of doing homage to Christ.
The murther of Naboth, maskt vnderunder ſhew ofr1. King. 21.12, 13. iuſtice, againſt blasphemie.
Goliah his ſword lyes hid in an Ephod; no ſword to Goliahs, no crueltie to an Hypocrite, yet lurkes that ſword in a holy garment; this crueltie cloked with pretence of greateſt deuotion.
The fearefull ſinne of theſe times, as that Bernard plaints of, not ſo much colere virtutes, but to colour vices, quodam quaſi nimio virtutum. Complexion-makers wee hauehave, not onelyonly for withered faces of ouer-worne ſtrumpets; but for vglieſt and moſt deformed ſinnes, to giuegive them countenance of vertues.
Sinners, I confeſſe, wee hauehave of all rankes, deſperate and forelorne natures thatſIſai. 3.9. declare their ſinnes, as Sodom, and hide them not, in whom light of nature, and all, euen naturall conſcience ſeemes vtterly extinct. Others, of as vile affections and practice, but men of more cleanely conueyance, that hauehave learnd this art of colouring, and making clokes for ſinne. Murther amongſt Duelliſts, is ſtiled manhood; the Adulterer thinkes, his Luſt, LoueLove; the Drunkard, his Ryot, good Fellowſhip; Proud Minions terme their Pride Handſomeneſſe, or Cleanlineſſe, or Faſhion, or Adorning of their Calling.
Learne wee of Paul, t2. Cor. 4.2.to caſt away theſe clokes of ſhame, and in ſinceritie, as in the ſight of God, ſo to demeane our ſelues: weighing,
Firſt, How iuſtly the ſinne is ſo much more odious in Gods ſight, by how much more holy colour it is diſguiſed withall: vnderunder colour of long Prayer, they deuoure Widowes houſes, uMat. 23.10.therefore ſhall receiue the greater damnation.
Secondly, Though colouring may ſerue vsus for aduantage amongſt men: yet to his eyes, with whom wee hauehave to deale, all things are naked and vncouered; It is not pretences will ſtead vsus at that day, when God ſhallx1. Cor. 4.5. enlighten things hidden in darkneſſe.
Thirdly, nor can they ſtop the mouth of Conſcience, when God ſhall pleaſe by Iudgement to wake it. And what auayles it, my Brethren, if we hauehave men to applaude vsus, when our owne hearts condemne vsus?
Fourthly, The iſſues of ſuch colouring hauehave oft beene, impudency and remorceleſſeneſſe in ſinning. By degrees ſuch Hypocrites loſe all Conſcience, and ſenſe of ſinne; till at length they grow outragious in abominable iniquities.
The confirmation followes. Of freedome from flatterie, he makes the people witneſſes: from couetous intentions, God is appealed vntounto for record.
The lawfulneſſe of Oaths, as well voluntary as impoſed, might here be obſerued againſt Anabaptiſts; but that it hath already beene treated on like occaſion; and our people hauehave generally ſwarued to the other extreme.
The ancient companions of Oaths, as they are called, we muſt remember to take with vsus. Firſt, Truth. Goe to Heauen for a witneſſe of vntruth, thou ſhalt be ſure to find there a heauie Auenger of periury, and falſe ſwearing.yIohn 8.44. Lying is of the Deuill, forſwearing of the Prince of Deuils.
Secondly, That is neceſſary, but not ſufficient. Phariſes gloſſe indeed was ſuch, it was enough not to forſweare. Our Sauiour the Law-giuer, and beſt interpreter of the Law, addes more;zMat. 5.33, 34 Sweare not vainly; or vnneceſſarily: but with aIer. 4.2.iudgement.
Firſt, As ſome interpret, vſing thy beſt diſcretion to diſcerne circumſtances, whether they be ſuch as may warrant an Oath vntounto thee; as firſt, whether what thou auoweſt, bee of ſuch weight, as deſerues ſo great confirmation. It is not ſafe to play with Saints: much leſſe with the Name of the fearefull God.
Secondly, Whether, the truth, being weightie and of importance, may not by ſome other meane be diſcouered. Truths auouchable by Oath, are truths queſtionable, and bHeb. 6.16.in controuerſie. Theſe in Oaths aſſertory: beſides theſe, in thoſe they call promiſſory; Iuſtice is required: for Oaths may not bee bonds of iniquitie. The third vice Paul remooues from him is, as moſt conceiue it, vaine gloriouſneſſe: we will giuegive way a little to common errour; and on this occaſion inquire, whether to ſeeke prayſe from men, be ſimply ſinfull? The Heathen were ſo farre from condemning it, that they deſired by all meanes to cheriſh the louelove of glory,*Aug. de Ciuit. Dei, lib. 5. c. 13. inſomuch that it is amongſt Tullies Rules for inſtitution of Princes, to nouriſh, and, as it were feed them with Prayſe. Simonides in Xenophon, makes it one ſpeciall difference betwixt men and bruits; that men are touched and affected with prayſe. Yea, the Apoſtle ſeemes to whet vsus on to vertuous and holy practice, by the argument of prayſe.
Say Schoole-Moraliſts in reſolution of this Quaere; not to ſeeke prayſe from men, but to ſeeke vaine prayſe is vnlawfull. That vanitie they thus limit out:
Firſt, When the thing for which we ſeeke prayſe, is not in vsus, or not prayſe-worthy.
Secondly, When the perſons whoſe commendation wee deſire to heare, are of partiall or vncertaine iudgement.
Thirdly, When the fame or good opinion wee deſire to winne from men, is not referred to the glory of GOD.
Truth is, this is warrantable, to doe things prayſe-worthy; and not to deſpiſe the good opnion of Gods Children. Howbeit, to make that the mayne ayme of our intention in well-doing, ſauours ſtrongly of vanitie and fooliſh ambition: And ſhould bee farre from a Miniſters, yea, from eueryevery Chriſtians courſes.
Firſt, It ſauours ſtrongly of Hypocriſie.
Secondly, Depriues of Gods Reward.
Thirdly, It is repugnant to Humilitie, the comfortableſt vertue that can be in a Chriſtian. Of Pride and LoueLove of mans owne excellencie,*Bern. Epiſt. 42. there are two kinds.
Firſt, Caeca ſuperbia, blind Pride. Suppoſe when a man thinkes that good, and commendable, that is not; or arrogates that good hee hath not; or aſcribes the good hee hath, to himſelfe, not to God.
Secondly, the other is vaine Pride: a vice, ſaith Bernard, when a man, whether for that hee hath, or that hee hath not, delights rather in prayſe of himſelfe, then in the prayſe of God.
Ʋſe. Our dutie is to flye from it; ſo much the more carefully, becauſe it is a firme ſo naturall vntounto vsus.
Xenophon ſaid truly, Nulla ſuauior eſt auditio, quàm laudis: there is nothing we are more delighted to heare, then our owne prayſe. Falſe teachers are generally noted of it: fitting doctrine and manner of deliuery to the humours of the people, for this end, to be prayſed of them. They ſaw the poore people delighted with eloquence, and oſtentation of various Learning; accordingly they fitted themſelues to their vanitie, ſpeaking in the Cloudes, that the people might rather admire them, then be edified by them in their holy faith, atque vtinam ne.
Remedies of it.
Firſt, Learne to bee lowly in thine owne eyes, to contemne thine owne excellencie. Dwell often vponupon Meditation of thine owne naturall vileneſſe: take frequent notice of thy infirmities and imperfections: and thou ſhalt bee forced to ſay, They that prayſe thee, flatter thee.
Secondly, Forget not whence thou haſt c1. Cor. 4.7.receiued, whatſoeuer prayſe-worthy gift is in thee; Good reaſon thou wilt thinke the beſtower ſhould bee prayſed in his gifts, rather then the receiuer.
Thirdly, Conſider how ſoone the giuer can recall them; turne wiſdome into folly; eloquence into ſilent dumbeneſſe or ruſticitie. There aredRom. 11.29. gifts that are irreuocable. The vſuall matter of Pride, are endowments of another nature.
Fourthly, The inconſtancie of the giddie people ſeriouſly conſidred, abates vain-gloriouſnes. No reed in the Wilderneſſe more wauering then they. Chriſt one while lift vp to Heauen, with aneMat. 21.9. Hoſanna; ſtraightway to the Croſſe, with afMat. 27.22. Crucifige. Paul firſt a God; by and by a Murtherer, whom vengeance would not ſuffer to liue. I wonder not at his ſog1. Cor. 4.3. vile eſteeme of mens cenſures; knowing how vncertaine, inconſtant, void of all ſolid comfort they are.
But what if by glory, we vnderſtand the iuſt teſtimony of his honour and dignitie, and acknowledgement of his ſuperioritie ouer the people, to bee teſtified by their payment of his deſerued ſtipend? neither is the Metonymie ſtrange in Scripture; and thereto ſuites the amplification ſubioyned: but I dare not ſwarue from the ſtreame of Interpreters.
The amplification followes; by mention of that which might hauehave beene ſome helpe that way; his power Apoſtolicall: Though we might hauehave beene burthenſome, as the Apoſtles of Chriſt.
Burthenſome: whether by way of charge, or by vſe of Apoſtolicall authoritie? this latter ſome reſolue on. But, as Beza well obſerued, if that Apoſtolicall authoritie be interpreted grauitie, and moderate vſe of his power, wee may not thinke the Apoſtle forgate it: If immoderate rigour, and Phariſaicall auſteritie; the Apoſtles had no ſuch cuſtome, and were of another ſpirit.
Burthenſome, therefore vnderſtand, chargeable by exacting mayntenance, as Verſ. 7. As Apoſtles: that (As) take here, not exemplariter, but cauſaliter. Paul purpoſely ſhewing his right and title to maintenance, which in fauour of the people he forbare to vſe.
Obſer. His practice muſt be on like grounds, and in like occaſions, our patterne, that our temporall profits may giuegive place to edification of Gods people; and our right in things temporall be parted withall, that the ſpirituall benefit of Gods people may be promoted. This Apoſtles practice we hauehave elſewhere in like kind; his title to maintenance, he auowes by Law of God, of Nature; and Nations, yet forbeares vſe of it,h1. Cor. 9.15. leſt the Goſpell ſhould be hindred: like ſee in ouriMatt. 17.17. Sauiour, in Abraham, that none ſay it is a duetie peculiar to Miniſters.
Vſe. This prudence and equitie let vsus carefully practiſe, vnderualewing the things of this life to the ſpirituall good of our brethren. They are not righteous, that alwayes vrge extremitie of right, and hold it for a principle, to part with no right of their owne, for any good of another: What, not to winne a ſoule? what Religion teacheth ſo to magnifie the traſh of this earth, as to preferre, I ſay not trifles, but the whole world before the ſoules of Gods people? What if by parting with ſome right, thou mayſt prepare an Alien? What if by rigorous exacting, thou ſhalt further eſtrange him? What gayne is it to win a world, and to loſe thine owne ſoule? yea to hazzard loſſe of thy brothers ſoule. Conſider, with how deare a price they were bought, notk1. Pet. 1.18, 19. with ſiluer and gold, but with the precious bloud of the Sonne of God. Deſtroy not thy brother for meat, no nor for money, for whom Chriſt dyed.