Exposition of 1 Thessalonians, Chapter 5 · Verse 4,5,6
VERS. 4.5.6.
But yee, Brethren, are not in darkeneſſe, that that Day ſhould ouertake you as a Thiefe.
Yee are all the Children of Light, and the children of the Day: we are not of the Night, nor of darkeneſſe.
Therefore let vsus not ſleepe, as doe others, but let vsus watch and be ſober.
THe words hauehave apparently this ſcope; to preuent the diſcomfort, that might ariſe to Gods children, by the noiſe of that ſo fearefull deſtruction, that the Day of the Lord brings to the wicked. Wherein, beſides the ſcope, obſeruable are, Firſt, the condition, and ſtate of Gods children. Secondly, their priuiledge, in reſpect of that ſtate. Thirdly, the duety, that concernes them in regard of both.
From the ſcope and practice of the Apoſtle, ſubioyning comforts for Gods children immediatly, vponupon the mention of the terrour of the laſt Day; thus much wee learne, that are Miniſters, for our imitation: Obſer. So to conuerſe in terrifying the vngodly, that wee forget not to comfort Gods children. As we muſt warne the vnruly,l1. Theſ. 5.14. ſo comfort the feeble-minded. This is that, I thinke, Paul calls, m2. Tim. 2.15.Cutting or deuiding the Word aright; our Sauiour, Giuing the houſhold their portion, when wee ſhare out to eueryevery one, what belongs vntounto him; terrour to whom terrour, comfort to whom comfort belongeth. So ISAI: nIſai. 10.11.Woe to the wicked, it ſhall bee ill with him, for the reward of his hands ſhall bee giuen him. But ſay to the righteous, It ſhall bee well with him: for they ſhall eate the fruit of their doings.
Reaſons may bee, Firſt, the tender diſpoſition, and temper of their hearts, readie to bee immoderately caſt downe, with the leaſt noyſe of any thing, that ſounds terrible from the mouth of the Lord.oIſai. 6.2. They tremble euen at the words of the Lord, that howſoeuer wicked men are not mooued with the workes of God, except they be maruailouſly extraordinary; yet the very Word of God, ſounding any thing fearefull from him, makes them cry out as MOSES,pHeb. 12.21. I tremble and quake. EPHRAIM and the Inhabitants of Samaria are brought in by the Prophet, mocking at the Lords executions; well,qIſai. 9.10. The brickes are throwne downe, but wee will build it with hewne ſtones. But ſee, Ioſiah, when he but heares the Words of … Law, his heart r2. King. 22.19, 20.melts, and he is as a man ouer-whelmed with feare; ſo that the Lord is faine preſently to ſend him his cōfort, that his eyes ſhould not ſee the euill. As an ingenuous childe trembles at the Word of his Father; and more feares at the ſhaking of the Rod, then a ſlauiſh diſpoſition at the feeling of many ſtripes: ſo, &c.
Beſides, the truth is, if there bee any thing terrible in our Miniſterie, it belongs not to Gods Children, as they are ſuch; as if there bee any thing comfortable, that is all, and onelyonly theirs. See Eſay 61. Rom. 16.
Aug. de correption. & Grat. cap. 9.Some caueats muſt here bee remembred. There are Children of God, ſaith Auguſtine, that are not ſo to vsus, though they bee to God; as being written in the memoriall of God the Father, Iohn 11.52. ſuch was Paul before his Conuerſion &c. To theſe, whiles yet in the ſtate of Nature, diſcomforts are not vnprofitable, to bring them to Chriſt. Moſes brought Iſrael to the borders of Canaan, though Ioſhua diuided it for an Inheritance vntounto them. It had, I thinke, this Moral; the Law is that, that prepares vsus to grace, though the Goſpell bee the inſtrument to conuay it into our hearts.
Secondly, againe, there fall out times when as Gods Children, though they loſe not their adoption, yet forget to demeane themſelues, as becomes the Children of ſuch a Father; in ſuch caſe, God himſelfe ſIob 13.26.writes bitter things againſt them; and Paul caſts forth the Thunderbolt of t1. Cor. 5.5.Excommunication againſt the inceſtuous Corinthian; that his ſpirit, by Repentance, might bee ſaued in the Day of the Lord Ieſus.
Vſe. It warrants vntounto a Miniſter a like courſe in teaching, againſt the ſottiſh preſcripts giuen by their people. Some we hauehave of this minde; they would hauehave all Miniſters, at all times, to al men, as is ſaid of Barnabas, uAct. 4.36.ſons of conſolation; and with theſe it is crime enough to be charged on a Miniſter, that hee doth at any time, though with neuer ſo good caution, proclaime the Lords terrours. Others againe cry out, wee are too prodigall of our comforts; they like better in vsus, the ſpirit of Iames, and IOHN, xMarke 3.17.thoſe ſonnes of Thunder. It may be, ſuch ſometimes is our indiſcretion; wee forget our rules of prudence: but ſhall I tell you, what I hauehave obſerued in theſe preſcribers of both ſorts? Thoſe that call for continuall comforts, are of all others moſt vnfit to receiue them; ſuch as neuer yet ſaw the horrour of ſinne, the terrour of the Iudge, nor felt, in any degree, the bitterneſſe of a wounded ſpirit: OnelyOnly they would hauehave their hurt healed with ſweet words, and are loth to take notice of the miſery they are in, by reaſon of their ſinne. And for the other ſort, howſoeuer they ſeeme to like beſt, reproofes, and threatnings of the ſharpeſt; yet if the finger be but pointed at their owne ſinnes, none ſo ſenſible, or tender, as they: ſaue that vſuall their skill is ſuch, to turne off all from themſelues to others.
It would be conſidered, that theſe things are to be ordered, not ſo much by times, as by the people, and ſtate of their perſons: looke what is their condition, ſuch muſt bee their portion; of the obſtinate, terrour; of Gods Children, comfort. And becauſe, ſuch is the eſtate of all viſible Congregations, that they are mixt companies, conſiſting of both ſorts, they walke with righteſt foot to the Goſpell, that ſo intermeddle theſe in their teaching, that neither want what belongs vntounto them.
Gods people hence learne no ſmall part of Wiſedome, in all their reading, hearing, meditating of the Word of God; that part of it eſpecially, that is ſpent in threatning and terror. Know thou for thy comfort, that feareſt God, and eſcheweſt euill, the Thundrings and Curſes of the Law; though they belonged to thee in the ſtate of Nature, they belong not to thee in the ſtate of Grace. It is fearefull, that Paul remembers out of Moſes, yGal. 3.10.Curſed is eueryevery one that continues not in all things written in the Booke of the Law, to doe them: But comfortable, that he annexeth for Gods children, vnited vntounto Chriſt: Chriſt hath zGal. 3.10., 13.redeemed vsus from the Curſe of the Law, being made a Curſe for vsus, &c.
I ſay not, but there is a good vſe of terrors, meditated by Gods children: firſt, to prouoke to thankfulneſſe vntounto God, that hath exempted them from the common condemnation: ſecondly, to encreaſe humiliation for ſinne: thirdly, to quicken the dulneſſe of our fleſh, wherewith wee are too oft ouertaken. But this I am ſure of; If there be any thing deadly in the Word of God, from that his children are exempted; if any thing comfortable, therein they hauehave their portion. That from the ſcope; the particulars follow; wherein firſt offers it ſelfe the gracious eſtate of Gods people: They are not in darkneſſe.
Darkeneſſe, in propertie of ſpeech, is the abſence or priuation of light. Metaphorically in Scripture it ſignifies, firſt, the ſtate ofaRom. 2.19. Ignorance; ſecondly, the ſtate of b1. Pet. 2.9.Impietie; thirdly, the ſtate ofcPſal. 107.10. Miſerie: Here ſpecially put for the ſtate of Ignorance.
Obſer. And from the reſemblance, the Obſeruation is profitable, That the ſtate of Ignorance is a ſtate of Darkeneſſe; ſuch men liue in a perpetuall night. Thus take the proportion; He that walkes in darkeneſſe, dIoh. 12.35.knowes not whither he goes, wanders in a maze, not knowing whether he goe right, or wrong, or what miſchiefes he may fall into. Such is the ſtate of eueryevery man groſſely ignorant; whether he be going to Heauen, or Hell, to God, or the Deuill, he knowes not; ſaue only that he may learne, God dwelleth in Light, and that the blackeneſſe of Darkeneſſe is reſerued for ſuch as liue and die in the ſtate of Ignorance. Peſſimae matris ignorantiae, Bernard.peſſimae itidem dua ſunt filiae; falſitas, & dubictas. One of the two they are neuer free from; error, or doubtfulneſſe in the way to life. That may be another, that it is a diſcomfortable eſtate, as that of Darkneſſe; full of feares, many times needleſſe. None of the former Plagues ſpent vponupon Aegypt, ſo much affrighted Pharao, as that of Darkeneſſe. Before, ſome ſleight confeſſions are heard from him; I hauehave ſinned; I, and my people are wicked: Now,cExod. 10.24. Goe you and your children all to ſerue the Lord. The Darkeneſſe of Aegypt hath not halfe the diſcomfort in it, that palpable Ignorance; ſaue onelyonly that it is not ſo ſenſible, through our carnalitie. The fouleſt ſinnes, God permitting to temptation, ſuch run into without ſcruple. No maruell, if Paul ſay of ſuch, They are in the f2. Tim. 2.26.ſnare of the Deuill, holden captiue at his will; there wants but a temptation, to driue them to the groſſeſt euils. What ſhould I tell you, how they are oppreſſed with remedileſſe feares, when God is once pleaſed to awake their Conſcience? The Gaoler runs to his Sword, to rid himſelfe of life, not being able to anſwer his doubt,gAct. 16.27, 30 What muſt I doe to be ſaued?
And I would to God our people would take notice of it: It is true that our Sauior hath; eueryevery man confeſſing, hIoh. 3.19.Light is come into the world: God hath cauſed the Light of his glorious Goſpel to ſhine amongſt vsus, that we might all ſee clearely the Way that leads vntounto Life. But that that followes, is too true of the World; Men louelove Darkneſſe more then Light; let them feare it be not their Condemnation. What a gracious bleſſing hath the Lord vouchſafed vntounto manie Congregations, in the plaine, and plentifull preaching of the Goſpel? and how would our Fathers hauehave reioyced in that which wee eſteeme not? They hauehave, as Salomon, aiProu. 17.16. price put into their hands, to get knowledge, but hauehave no heart.
The reaſons are, Firſt, becauſekIob. 3.19, 20. their deedes are euill. Ignorance, and impiety, are mutuall cauſes each to other: from ignorance proceedes impiety, all the workes of darkenes; from workes of darkenes, louelove of ignorance; through lothneſſe to hauehave their ſinnes reprooued.
Secondly, Auguſtine in his time obſerued another: An opinion they had, by ignorance to excuſe their ſins. They had learnd of Luke, that ſinnes of knowledge, lLuk. 12.47, 48.are greater then ſinnes of ignorance: therefore fled ad ignorantia tenebras, in hope of excuſe; not conſidering, that it is one thing not to know, another, to refuſe to know. Yea, ſaith Auguſtine, the ſimpleſt ignorance of duety excuſeth no man ſo farre, Ʋt ſempiterno igne non ardeat, ſi propterea non credidit, quia non audibit, &c. ſed fortaſſis vt mitiùs ardeat. Except perhaps it bee ſaid in vaine: Powre out thine indignation vponupon the Heathen that hauehave not knowne thee, and vponupon the Kingdomes that hauehave not called vponupon thy Name.
From this ſtate of darkeneſſe Gods children are deliuered: They are not in darkeneſſe. Gods people then, though they be not freed from m1. Cor. 13.9.all remaines of ignorance, yet ſure after calling, from groſſe and palpable ignorance. See Ioh. 6.45. Iere. 31.34.
Groſeneſſe of ignorance thus conceiue: it is partly in reſpect of the things to bee knowne, partly, in reſpect of the manner of knowing.
The principles of Chriſtian faith are ſo plainely, and familiarly deliuered in Scripture; that euen of a childiſh capacitie, vſing the meanes, they may bee vnderſtood. Paul calls themnHeb. 6.12. the beginnings of Chriſt, theoHeb. 6.1. firſt principles of Gods Oracles. Now howſoeuer in ſome matters of greater depth; Gods people may be to ſeeke, yet in principles they are not ignorant.
Secondly, there is a kind of accurate, and exact knowledge, when a man diſtinctly conceiues, not onelyonly generalities of faith, and practice, but particulars thereto belonging; whereto are requiredpHeb. 5.14. wits exerciſed to diſcerne: there is alſo a more confuſed, and indiſtinct kind of vnderſtanding in groſſe.
That there are in the God-head three perſons,Example. diſtinct each from other, by their perſonall properties, and maner of ſubſiſting; is the Article in groſſe. The manner of their diſtinction, as that the Father begets, the Sonne is begotten, the holy Ghoſt proceedes; ſuppoſe particulars belonging to this Article, and requiring a more accurate kind of apprehenſion. He that is ignorant of the manner of diſtinction, is ignorant; hee that is ignorant of their diſtinction, we may ſay, is groſſely ignorant. And from ſuch groſſe ignorance are Gods children deliuered.
So comes the promiſe in the couenant of Grace; They qIere. 31.34.ſhall all know God from the greateſt to the leaſt. rIoh. 6.45.They ſhall be all taught of God. There is none ſo ſimple, but if he well vnderſtood, the Word of God giues ſPſal. 19.7.him wiſedome to know, at leaſt, things neceſſarie to ſaluation: See alſo 2. Cor. 3.
Ʋſe. What thē may be thought of our people, after ſo plain and plentifull teaching? ſuch as the Prophet deſcribes: tIſai. 28.13.Line vponupon line, precept vponupon precept: Yet not ſo vnderſtanding the plaineſt principles, and rudiments of faith: yea, to this day, vnacquainted with the termes of Scripture, wherein the maine foundations of our faith, are deliuered. Should I acquaint you withall, whether it would breed more compaſſion of their miſerie, or indignation at their wilfull ſottiſhneſſe, is hard to ſay. If the queſtion were propounded to many of our people, that Paul once put foorth to the Epheſians; uAct. 19.2.HaueHave ye receiued the holy Ghoſt ſince ye beleeued? I feare me, like would bee the anſwere: They know not whether there be an holy Ghoſt or no. In a point, I am ſure, of as neceſſary knowledge, and cleare reuelation, as groſſe and palpable ignorance hath bene diſcouered. We all feele the ſmart of Adams ſinne, in our bodies and ſoules; the earth, and all we put our hands vntounto, put vsus in mind of our fall in him. How many yet know not the fountaine of that miſerie? nor hauehave taken notice of any thing read, or preached ſo farre, as to know by name, that man, in whom we all hauehave ſinned, and are depriued of the glory of God? And for the perſon of Chriſt, by whom we hauehave redemption from that miſery, alacke the while, there are thouſands amongſt vsus, to whom, beſides the Name of Ieſus, nothing is knowne of his Natures, Perſon, Offices, Actions, Benefits, thence accruing to vsus; or of the means to apply them, and make them our owne. As it is ſaid of the Athenians, they had an Altar to the true God, but the inſcription was to the xAct. 17.23.vnknowne God; ſo, ſome formall worſhip our people performe to God, and his Chriſt; who, or what an one he is, to whom this worſhip is performed, they know not.
I beſeech you all, in the Bowels of Chriſt, and as you tender the ſaluation of your ſoules, take notice of it; and labour for knowledge of God in Chriſt. Me thinkes there need no other Arguments, then this Text affoords. The ſtate of ignorance, is a ſtate of darkeneſſe, as dangerous, as diſcomfortable, Gods children are deliuered from it. Thou canſt by no meanes bee aſſured of thine adoption, or ſaluation, whilſt thou liueſt in groſſe ignorance of the Scriptures. Shall I ſay more? Becauſe I know the people thinke highly of their blindeſt deuotion; be your deuotion neuer ſo feruent, your prayers neuer ſo freuent, your almes-deedes neuer ſo abundant, there is none of theſe pleaſe God, while you liue in groſſe ignorance, and louelove it. The Iewes had the yRom. 10.2.zeale of God, but not according to knowledge. Reiected from Gods acceptance, is all ſuch blind zeale, ſuch ignorant deuotion. Their priuiledge followes: That Day ſhall not take them as a Thiefe.
Shall it not then come to Gods children, as a thiefe, in a time vnknowne? Anſweres are diuerſly conceiued. Firſt, In this reſpect as a thiefe, becauſe in a time vnknowne. In this reſpect, not as a thiefe, becauſe it is alwayes expected. Secondly, There is difference betwixt comming as a thiefe, and taking as a thiefe. It comes on Gods children as a thiefe, in a time vncertaine: It takes them not as a thiefe, working their ſpoile and deſtruction. But as our Sauiour ſaith of the Prince of this World, He comes, zIoh. 14.30.but hath no part in me: ſo comes the deſtruction of that Day, but hath no part in Gods childrē. Behold then the excellent priuiledge of the ſonnes and daughters of God. They are free from that deſtruction the laſt day brings on the world of the vngodly. Hence in the Goſpell, it is called The aLuk. 21.28.Day of their redemption: by PETER,bAct. 3.19. The time of refreſhing. And though then the Lord ſhall render tribulation to them that trouble his, yet to them that c2. Theſ. 2.7.are troubled, he giues reſt with the Saints.
What maruell? All cauſes of condemnation are remooued from their perſons. The guilt and puniſhment of their ſinnes, deriued from them to Chriſt; and by him dCol. 2.14.cancelled on the Croſſe: The power of ſinne, mortified by the holy Ghoſt, dwelling in them; yea at that day, ſo aboliſhed, that there remaines not any the leaſt relique of inclination to diſobedience; not the leaſt want, or defect of righteouſneſſe.
Vſe. And it ſerues vnſpeakeably for the conſolation of Gods children. There is nothing, I confeſſe, ſo dreadfull to a mans ſerious meditation, as that Day of the Lords comming; taken as it is ſet out in the Word of God; and conſidering our ſelues, as we are by Nature, the eEphe. 2.3.children of wrath; ſonnes and daughters of diſobedience. Who trembles not, reading what PETER ſpeakes off2. Pet. 3.10. the diſſolution? what Paul and our Sauiour, concerning gRom. 14.12.ſtrictneſſe of accounts, then to be made of our workes, words, of eueryevery, not only euill, but euenhMat. 12.36. idle word? But, brethren, when we conſider what the Lord eueryevery where aſſures vsus, for our comfort; he comes to refreſh vsus, not to torment vsus, to redeeme, not to impriſon vsus: to ſaue, not to deſtroy vsus; to deſtroy ſinne in vsus, not vsus for ſinne; how much cauſe hauehave wee to lift vp our heads with ioy? and as Paul ſaith, to i2. Tim. 4.8.louelove his appearing, and with the kReuel. 22.17, 20.Spirit, and Bride, to ſay, Come: Amen. Euen ſo come, Lord Ieſus, come quickely.