Exposition of 1 Thessalonians, Chapter 2 · Verse 15,16
VERS. 15.16.
Who both killed the Lord Ieſus, and their own Prophets, and hauehave perſecuted vsus: and they pleaſe not God, and are contrarie to all men,
Forbidding vsus to ſpeake to the Gentiles that they might bee ſaued: to fill vp their ſinnes alwayes; for the wrath is come vponupon them to the vtmoſt.
THE Apoſtle occaſionally mentioning the Perſecutions rayſed by Iewes, againſt the Church, digreſſeth a little to a deſcription of their manners; yet ſo, as he hath ſtill reſpect to his principall purpoſe. His ayme ſeemes this: to preuent the ſcandall might aryſe to Gods people, in reſpect of Perſecutions rayſed by Iewes. It might ſeeme ſtrange, the Lords only people in time paſt, hauing ſuch knowledge in the Law, and Prophets, ſhould perſecute the Goſpell; ſome weakling might perhaps thinke, there was ſomething amiſſe in the Doctrine; when Iewes did ſo eagerly oppoſe it. That ſcandall the Apoſtle would here preuent: ſhewing it to be no new thing in that Nation; Such crueltie was become hereditarie to them; and perſecution, after a ſort, their Nationall ſinne. To this end, hee remembers them how they dealt with our Sauiour, and their owne Prophets.
That the Concluſion in this digreſſion, may bee this; Crueltie in Iewes may to no man ſeeme ſtrange.
Firſt, from their former facts. Secondly,Reaſons. their malignant nature. Thirdly, Gods wrath vponupon them.
Who killed the Lord Ieſus and their owne Prophets.
Queſt. Meanes he the ſame perſons?
Anſw. Not the ſame particulars, but men of the ſame Nation.
Queſt. How are they ſaid to hauehave killed the Lord Ieſus? when it is certaine by the Story, he was put to death by Authoritie of the Roman Empire: and the Executioners ſeeme to hauehave beene Romane Souldiers:
Anſw. Though their hands ſlew him not; yet their malicious accuſations, and ſlanders procured his death; wherefore they are ſaid to hauehave killed him. The note thence is:
Obſer. Sinnes committed by others through our inſtigation, become ours by iuſt imputation and participation. What ſinne thou exciteſt another to commit, that thou committeſt; the guilt of it redounds to thee, in as high a nature, as to him that is the immediate Executioner. In Naboths death the Iudges and falſe witneſſes were the next Agents.l1. King. 21.7, 13, 23. IEZABEL the plotter only, and inſtigator; ſhe is puniſhed for ſheading Naboths bloud, though her hand was not vponupon him. Euen in mens courſes it ſeemes iuſt; that not only the Executioner; but the Plotter, Abetter, Inſtigator, Concealer of Treaſon be puniſhed with death.
Yea ſee, how a farre leſſe degree of participation, brings guilt vponupon our ſoules. The Rulers among the Iewes, that but tolerated the breach of Sabbath, are charged to mNeh. 13.17.hauehave broken the Sabbath. Yea, leaſt countenance giuing to Idolatry, n1. Cor. 10.18, 21.makes culpable of Idolatry.
Vſe. I ſay then, as PAVL, Communicate not with other mens ſinnes; beware how thou prouoke another to euill; leſt the guilt of his ſinne, yea, of his ſoule redound to thy Conſcience.
There is a rule that moſt men walke by.oGal. 6.5. EueryEvery man ſhall beare his owne burthen; ſmart for his owne ſinne. A true rule, but miſinterpreted. Thine owne ſinnes are they, not only which thy ſelfe acteſt; but what thou prouokeſt others to commit. AHAB wrought euill in the ſight of the Lord, &c. o1. King. 21.25whom IEZABEL his Wife prouoked. AHABS ſinnes are Iezabels ſinnes; becauſe ſhee prouoked to commit them.
Thy childes impietie and vncleanneſſe are thy ſinnes, if thou giuegive him countenance to commit them. Thy Neighbours Perſecution, is thy Perſecution, if thou encourage him to perſecution.
To which end conſider, Gods Commandements bind, not only to our own perſonall performance of duties: but to further their performance in others. Turne, and pEzech. 18.32.cauſe others to turne. They enioyne, not only to flye ſinne in our owne perſons, but to hinder it in others within our compaſſe: Thou ſhalt qLeu. 19.17.not ſuffer thy Brother to ſinne.
Obſer. Againe, ſee here; how ſinnes once ſet on foot by Parents practice, are oft-times continued in the Poſteritie to many Generations.
Crueltie beganne amongſt Iewes, in the dayes of Prophets: continues in that Nation, till deſtruction of their Citie; Iſay cals themrIſai. 1.4. a ſeed of the wicked; as if their Fathers had propagated their Cruelty with their Nature. IOHN BAPTIST,ſMat. 3.7. a generation of Vipers; as if it had beene as naturall to Iewes to receiue crueltie from their Parents, as for Vipers to receiue Poyſon from their Dam. So Ahabs Poſteritie reſemble his manners; and all that come neere him, or his Race, taſte of his malice; Hence ſee we, in all Ages, ſinnes ſpreading ouer Nations; therefore called of ſome, Nationall ſinnes; ſo paſſe they along in eueryevery Generation, ast2. King. 5.27. GEHEZI his Leproſie, to his Poſterity.
The queſtion is oft mooued; whether, as Adams firſt ſinne paſſeth to his Poſterity; ſo other actuall ſinnes of immediate Parents? The reſolution is generall, they doe not; becauſe, ſay ſome, their actuall ſinnes are perſonall and ſingular; whereas Adam ſtood as a publike perſon, in whom the whole Poſteritie was to ſtand or fall; As others conceiue in termes; In the precept giuen Adam, was the whole Poſteritie bound; mans whole nature was in Adam obliged, to preſerue that rectitude wherein they were created: whereas in immediate Parents Children are not bound. Though this be truth, yet may we not denie, but the ſinnes of other Parents, though not the indiuiduall acts, yet the ſame in kinde, paſſe after a ſort, from the Parent to the Poſteritie. Thus conceiue. There are ſome fleſhly, and, as they are termed, ſenſuall ſinnes; as Drunkenneſſe, Adultery, &c. there are other more ſpirituall. Thoſe ſenſuall hauehave a kind of propagation from Parents to Children; a ſtronger inclination and proneneſſe to them, they deriue from Parents through temper, and conſtitution of the body, by cuſtomary practice of ſuch ſinnes, wrought in the Progenitors. For others more ſpirituall, as Pride, Idolatrie, Swearing, &c. wee ſee them oft continuing in the Poſteritie, but by other meanes; as, Firſt, curſed example of Parents, which it is naturall for Children to imitate. Secondly, Education, when they are nuzzeled and trayned vp therein. Thirdly, Chiefly, by Gods iuſt Iudgement vponupon the Parents, thus viſiting their ſinnes; by giuing ouer the Poſteritie to walke in the ſteps of their curſed conuerſation. How it comes to paſſe we cannot ſo diſtinctly explaine, but find in experience, ſuch a lineall deſcent of ſinnes, from Predeceſſors to Poſteritie.
Vſe. It ſerues to admoniſh vsus all, whom God hath made Parents of Children, or but Preceſſours to the Generation that ſhall come after vsus, to beware how wee become Ring-leaders, or On-ſetters to any prophaneneſſe; that we draw not on our ſelues, the bloud of their ſoules that ſhall come after vsus. It is eaſie to ſet a houſe on fire; not ſo eaſie to quench the flame. The beginnings of the inflammation we ſee; the ſtop who knowes? ſo are the iſſues of vngracious examples dangerous, and to vsus vncertaine. IEROBOAM made Iſrael to fine. A long many Generations, his Succeſſours continue his ſinne; it is ſtill the cloze of their ſtory,u2. King. 13.11 & 15, 28. &c. They departed not from the ſinnes of IEROBOAM that made Iſrael to ſinne.
It is fore-told of theſe laſt times, Iniquitie ſhall abound. How ſhould they chooſe? when they receiue, as a ſinke all the infections of foregoing Generations: yet woe to vsus, if we helpe forward the infection.
Conſider, Firſt, All ſins of all men occaſioned by our example, we ſhall ſmart for; as well as for thoſe, in our owne perſons committed. Our perſonall ſinnes are burthen enough to preſſe vsus to Hell: how much heauier load carry they with them to iudgement, vntounto whom the ſinnes of Children, euen to a thouſand Generations, are imputed? if they continue ſo long in the Poſterity.
Secondly, Mee thinkes, wee ſhould thinke it enough, that wee hauehave beene meanes to conuay to our Children Adams ſinne, and his curſe. Let vsus beware, how wee ſtrengthen their vicious inclinations, by our owne lewd example; to make them two-fold more the children of the Deuill.
Thirdly, Thinke in your ſelues how bitterly in the anguiſh of their ſoules, at the laſt Day, Children of your owne bowels, baned by your example, ſhall curſe you; and ſay; Curſed be the wombe that bare me, and the vngracious father that begat me, eſpecially, for baning my youth with his prophane example: teaching me, by his practice, to blaſpheme Gods Name, to hate his Children, &c.
I beſeech you, let vsus lay theſe things to heart; and beware how wee become On-ſetters to prophaneneſſe. In good courſes, the happyeſt man is the beginner. All the good, that is by his occaſion done, ſhall bee to him rewarded. In euill, the heauieſt wo is to the Ring-leader: All the ſinnes, that by his on-ſetting and occaſion hauehave beene committed, ſhall be to him imputed to his heauier condemnation.
God they pleaſe not, and are contrary to all men.
How is it vnderſtood de euentu, or de conatu? of the iſſue or of the indeuour? ſome thinke of the iſſue; ſuppoſing it ſubioyned by way of preuention, to ſignifie; that howſoeuer they thought themſelues the only Church and people of God; yet they, of all others, were leaſt in his ſauour.
If of the indeuour, thus conceiue, q. d. they care not to pleaſe God, and are men of moſt barbarous and hatefull diſpoſition; right foreign: oppoſing themſelues to all; not Iſraelites, but Iſhmaelites, men of ſauage and wilde nature; theirxGen. 16.12. hands againſt eueryevery man; eueryevery mans hand againſt them. As if the Apoſtle would expreſſe a moſt Inhumane, Barbarous, and Gyant-like behauiour in this people; ſuch as our Sauiour expreſſeth of the vnrighteous Iudge,yLuke 18.2. that neyther feared God, nor reuerenced man.
Obſer. Such Monſters men grow that are taynted with Perſecution; inſenſible, loſing all ſenſe of Deitie, and common humanitie. Thoſe Gyants, not only in ſtature, but in manners, were the ſeed of Cain, in whoſe way they walked: ſee to what height of Barbariſme they grow.zGen. 10.9. & NIMROD a mighty Hunter before the Lord, and the reſt of his faſhion, build a Towre to Heauen, if not to pull God out of his Throne,a11.4. yet to fence themſelues againſt his Maieſtie. PHARAO, becomming an Oppreſſor of Gods people, fals to like Impiety and Inhumanity.bExod. 5.2, 14, 18. Who is the Lord that he ſhould obey him? and Iſrael muſt bee beaten, for not doing impoſſibilities. And what a Monſter grew Iulian after his reuolt? in Death blaſpheming Chriſt, vnderunder the name of Galilaean.
Flye Cruelty and Perſecution of GODS Saints: it drawes with it, in Gods heauy wrath, a tayle of fouleſt Barbariſme, and Immanity.
Forbidding vsus to ſpeake, that is, to preach to the Gentiles: ſo proouing themſelues Hoſtes humani generis: contrariant, Enemies to all men. So are they all to bee reputed, that hinder preaching of the Goſpell, as capitall enemies of Mankind. Needes any proofe? They depriue vsus of the greateſt good: are enemies in the things that neerelieſt concerne vsus. ThecRom. 1.16. &c Goſpell is Gods power to Saluation. And fides ex auditu: d10.14, 17.how ſhall they beleeue without preaching? and how bee ſaued, without beleeuing?
Of other Perſecutors ſaid our Sauiour, they caneLuke 12.4. but kill the body: theſe are meanes to caſt body and ſoule into Hel, by keeping from them the means of Saluation. I enter not the queſtion, whether Preaching bee the meane, ſine quo non, we come to Saluation; I take it for granted by the Apoſtles ſentence; they forbid to preach that they may be ſaued; what ſaith hee elſe? but that by forbidding to preach, they hinder their Saluation. Let no man ſay, they are willing they ſhould hauehave the Word read to the people, and that is meane ſufficient to Saluation. I am perſwaded, whoſo is enemy to preaching vntounto the people, would as willingly with-hold the reading alſo.
Vſe. If our Age and Nation hauehave and ſuffer any of this kind of Enemies and Oppoſites to the eternall good of men, of whom we may ſay, as Chriſt of Phariſes, They fLuke 11.52.hauehave taken away the key of Knowledge; neither entring themſelues, nor ſuffering thoſe that would, let them ſee here with whom Saint Paul doth yoke them: Euen with the obſtinate ſhedders of our Sauiours bloud, who neither pleaſe God, nor louelove any man. What vengeance God hath in ſtore for ſuch, I would rather themſelues ſhould ſeriouſly conſider, then giuegive vsus occaſion to mention. But if the Lord would admit no recompence for the bloud of the bodie, but gNum. 35.31.the bloud of the ſlayer; how much ſorer vengeance hath hee in ſtore for thoſe, that taint themſelues with the bloud of ſoules? That cryeth lowder then the bloud of ABEL.
To fill vp their ſinnes alwayes. Declares he their iſſue, or their intention? The intention, ſay ſome, in reſpect of Gods counſell; the iſſue only in regard of themſelues. This was not that they aymed at, but that followed as the iſſue, and conſequent of their courſes, they filled vp their ſinnes.
Obſer. So true it is, that when a man once wilfully runnes into a courſe of ſinning, he knowes no ſtay, till hee come to extremitie of prophaneneſſe. There is in ſuch courſes a praecipit…um. When a man is on the top of a Hill, it is at his choyſe, whether he will thence throw himſelfe downe, or not, but once let him head-long himſelfe, there is no ſtay, till hee come to the bottome: ſo in caſe of tranſgreſſion, it is eaſier to keepe our ſelues from entring deſperate courſes, then once giuing our ſelues the reines, to make ſtop before we come to extremities. Gentiles fell firſt to Adultery; hRom. 1.14, 26, 28.from Adultery to Sodomy; from Sodomy, to a Reprobate minde, drawing with it a Legion of other enormities. He that is filthy ſhall iApoc. 22.11.be filthy ſtill; It is ſpoken, Prophetando, non optando, CaeLIVS.
Reaſons are thus giuen: there is, they ſay, a linking together of ſinnes, as it were in a Chaine: one drawes in another. One degree of ſinne, another in the ſame kinde; one ſinne, another of another kinde: Anger cheriſhed, growes to malice inueterate: Hatred, to Murther; Murther, to Parricide: ſo Drunkenneſſe, Adulterie; they both bring beggerie: occaſioning Theft, Rapine, Murther; What not? There are, they ſay, certaine capitall ſinnes; that hauehave others attending, as Tributaries to nouriſh them. Whoredome, Gluttony, Ambition and other Pride, are perhaps the maſter-ſinnes; Couetouſneſſe their attendant to nouriſh them.
Secondly, Wilfulneſſe in ſinning ſilenceth Conſcience, and by degrees extinguiſheth it.
Thirdly, Gods Iudgement on ſuch mens ſoules, giuing vp to the ſwindge of their affections.
So that they vtterly delude their ſoules, that running head-long to a courſe of ſinning, conceiue opinion to leaue ſinnes at pleaſure. What need to Saint it in youth? time enough to repent in age. In the meane time, like men paſt feeling, they giuegive themſelues to worke wickedneſſe with greedineſſe. Oh fooles and blind! that thinke it ſo eaſie for a man accuſtomed to euill, to learne to doe well. kIer. 13.23.Can a blacke-Moore change his skinne, or a Leopard his ſpots? then it is poſſible to alter cuſtome of doing euill. How much adoe hauehave Gods children to mortifie corruption, to ſtay that naturall Fountayne of euill, that it ſtreame not out continuall enormities into their liues? and after vtmoſt ſtriuing againſt ſinne, by Prayer, Faſting, Meditation, &c. yet ſtilllRom. 7.23. feele the Law in their members, rebelling againſt the Law of their mind? If ſo much adoe be to repreſſe corruption meerly natural, how much more difficultie, to alter nature ſtrengthened by long cuſtome?
Be admoniſhed to ſtay from entring vngracious courſes; or rather pray God, as DAVID,mPſal. 13.13. to keepe from preſumptuous ſinnes: wickedneſſe is much eaſier to keepe, then to caſt out: God in his wrath giues vp forlorne men to reprobate minds. Wouldeſt thou keepe thy ſelfe from murther? repreſſe raſh anger: from Sodomie? flie Adulterie: once giuegive thy ſelfe to a courſe of ſinning, there is no retyring without a ſpirituall miracle.
To fill vp ſinnes. The Apoſtle conceiues there is a certayne full meaſure of ſinning, whereto impenitents come, before the last wrath cut them off: that meaſure, meaſure not by naturall inclination, or that fulneſſe whereto vicious nature would carrie them: that meaſure is without meaſure: the Horſe-leach and the graue are not more vnſaciable, then an impenitents deſire to ſinne. They would liue euer, ſaid GREGORIE, that they might ſinne euer. And this is one reaſon, why their torments in hell are endleſſe, becauſe their deſires to ſinne were endleſſe.
But this full meaſure vnderſtand, that whereto God in his ſecret, though iuſt iudgement, determines to permit them, before in his laſt wrath hee take them away.
Obſer. There is then a meaſure of ſinning, to which God in his wrath permits eueryevery impenitent, beyond which hee cannot paſſe, to which he ſhall come before the laſt vengeance ſeize vponupon him. nMat. 23.32.Fill vp the meaſure of your Fathers, that on you may come all the bloud of Prophets. The Amorites muſt not yet be cut off, becauſe their iniquitie oGen. 15.16.was not yet full.
Vſe. Where the reaſon is euident, of the Lords bearing with ſo much patience, the veſſels of wrath prepared to deſtruction; not becauſe he is regardleſſe of things done on earth, or allowes their accurſed courſes; but becauſe they hauehave not yet filled vp the meaſure of their iniquitie.
And it ſhould patient vsus awhile, though wee ſee the enemies of Gods Church tolerated with impunitie; when once they are at their top in doing euill, they fall headlong into deſolation.
For the wrath of God is come vponupon them to the vtmost; foreign, vntill the end, ſome interpret: intimating the limit of time, ſet to the wrath of God; which once expired, wrath ſhould be remoued; All, to extremitie, and in full meaſure, anſwerable to the meaſure of their ſinnes. All, There be that thinke him to expreſſe the perpetuitie of Gods wrath, as you would ſay, wrath is come vponupon them finally, ſo as it ſhall neuer be remoued.
Obſer. Howeuer, applyed to the Apoſtles purpoſe, it occaſions to obſerue it, as an euidence of Gods extreme wrath vponupon any people or perſon, to be giuen vp to outrage, and obſtinacie in ſinning: ſo Paul proues Gods wrath manifeſt from heauen againſt Gentiles, becauſe they pRom 1.24, 26.were giuen ouer to the ſwindge of their brutiſh affections. And Dauid in a Spirit of propheſie praying Gods vtmoſt vengeance vponupon his enemies, thus expreſſeth it:qPſal. 69.27. Adde iniquitie to their iniquitie. The Lord thus threatens to plague contempt of his Word and Iudgement on Iewes; that they ſhould rEzech. 24.13.neuer be purged from their ſinne, till they dyed.
And conſider, Firſt, the perſons, whoſe iudgement this is. Secondly, the conſequents of the iudgement. Thirdly, and manner of inflicting it eaſily appeares.
Firſt, the perſons whoſe puniſhment this is, are Caſtawayes. Gods children indeed he permits to fall into particular acts of diſobedience. Firſt, to chaſten Securitie: Secondly, increaſe Humilitie: Thirdly, and teach Compaſſion, but rayſeth them againe by Repentance; this is the proper plague of a Reprobate, to be giuen ouer to ſuch a meaſure of ſinning, as admits no recalling.
Secondly, the conſequents of this vengeance, are in this life, either hardneſſe of heart, or remedileſſe horrour of conſcience; in that to come, a meaſure more then ordinarie of helliſh torments.
Thirdly, the manner of inflicting: Firſt, by Deſertion, God forſakes them: Secondly, Tradition, giuing vp to the power of Satan.
Vſe. How coldly therefore proceeds the inference of Gods fauour from outward bleſſings, amongſt men giuen ouer to their owne corrupt affections? holden captiue of the Deuill ſ2. Tim. 2.26.to doe his will, in Drunkenneſſe, Whoredome, Idolatrie, Superſtition. What greater euidence of Gods wrath can be vponupon their ſoules, then this diuine Deſertion, and deliuerie ouer to the power of Satan, to worke wickedneſſe with greedineſſe?
And how ſhould Gods people, deliuered from the power of darkneſſe, ſolace themſelues in all outward afflictions? What though our portion be eueryevery dayes affliction, whiles we feele ſinne mortified? wee, through our delicacie, thinke our ſtate miſerable, becauſe of outward preſſures. Now if the option were giuen vsus, to liue vaſſals of Satan in the top of proſperitie; or in extremitie of afflictions, but deliuered from Satans bondage: whether would wee chooſe? to be ſanctified, is a pledge of Gods louelove to the ſtarued Lazar: to liue in Epicuriſme, an euidence of Gods hate to the wealthieſt Glutton.
On them to the vtmoſt. Theſe once the people higheſt in Gods fauour; no Nation graced with ſuch pledges of his louelove: now the chiefe ſpectacle of Gods vtmoſt wrath, and extremeſt diſpleaſure.
Obſer. The higher any people or perſon is aduanced in Gods fauour, the heauier vengeance lights on them in caſe of their vnthankfulneſſe and diſobedience. Capernaum lift vp to heauen tMatt. 11.23., is brought downe to the loweſt Hell: iuſtly for their rebellion, and abuſe of Gods high fauour: this makes the ſtate of an Apoſtata more fearefull, then of a ſimple Alien, becauſe his taſte was more of Gods grace and fauour.
How great are the prerogatiues of GODS fauours, vouchſafed to this Kingdome, libertie of the Goſpell, peace in the profeſſion and practice of Pietie! ſuch as Aduerſaries hauehave long enuyed vsus: other Churches of God neuer yet ſo fully enioyed: Let vsus not be high-minded, but feare. EueryEvery diſobedience is in vsus more haynous; Gods vengeance will bee more extreme, if perhaps wee proue vnthankfull and rebellious.
Vſe. Let eueryevery man obſerue his ſpecialties in Gods fauours; vſe their meditation, to excite to more obedience. Is thy knowledge more? ſee thy obedience be more alſo, elſe ſhalluLuk. 12.47. thy ſtripes be more. Is thy wealth greater? ſee thyx1. Tim. 6.18. works of mercy be more abundant. HaueHave we more power and plentie of preaching? ſee that wee more abound in knowledge, practice, eueryevery grace of God; more tolerable elſe ſhall be the ſtate of Sodom and Gomorrhe, at the day of Iudgement, then ours.