Exposition of 1 Thessalonians, Chapter 5 · Verse 11
VERS. 11.
Wherefore comfort your ſelues together, and edifie one another, euen as alſo wee doe.
THe words containe another Precept, ſubordinately ſeruing to the practice of the duties of Sobrietie, Watchfulneſſe, &c. formerly inioyned. In them, obſeruable are, firſt, the Duties, ſecondly, the Perſons to whom they are inioyned, thirdly, the neceſsitie and ground of the Duties, fourthly, the mollification of the Precept.
The Duties are, to comfort and edifie. The word tranſlated Comfort, ſignifies indifferently to comfort, to exhort, to entreat. That of Edifying, is metaphoricall, and ſignifies firſt to build vp: thence it is tranſlated, to ſignifie any furthering or promoting of another, or our ſelues, in grace, or gracious practice, by Inſtruction, Admonition, Exhortation, &c.
Obſer. The Dutie then is of all Gods people, to further each other by all holy meanes in gracious courſes. To the People it is ſaid,qHeb. 3.13. Exhort one another dayly; to the People commanded, To rHeb. 10.24.prouoke each other to LoueLove, and good Works; to the People belongs that of Iude, ſIude 20.Edifie one another in your holy Faith. And long before,tLeuit. 19.17. To rebuke their Neighbour, and not ſuffer him to ſinne. Practice of Saints is ancient; Before-time it was wont to be ſaid in Iſrael, u1. Sam. 9.9.Come, let vsus goe vp to the Seer, &c.
It is true, that in the manner of performing, ſomething there is in all theſe, peculiar to Miniſters. Thus conceiue this mutuall edification to differ from that wee call Miniſteriall. Firſt, the one is with Authoritie; the other, out of ſociall Charitie. Secondly, to doe theſe things in the Congregation, is ſo peculiar to the Miniſterie, that he is guiltie ofxHeb. 5.4. vſurping the honour of AARON, that intrudes vponupon it: yet in the Familie and priuate Conuerſation, the Duties belong to all.
Vſe. Two ſorts of people are here reproued: firſt of them, that, what in them lies, deſtroy, rather then build; rather quench, then further grace in others. The Rulers in Chriſts time had made an Ordinance,yIoh. 9.22. That whoſoeuer ioyned to Chriſt, ſhould be caſt out of the Synagogue. I make no queſtion, but Gods Decree was as peremptorie for the Ordainers, to caſt them out of his Kingdome. Chriſt, I am ſure, cries heauie Woe to ſuch, aszLuk. 11.52. neither entred themſelues, nor ſuffered thoſe that would. And, but that I know all hauehave not Faith, and that the World cannot receiue the Spirit of God; a man might make queſtion, whether theſe were the dayes of the New Teſtament, I meane, for the behauiour of the multitude. It was prophecied of thoſe dayes,aZach. 8.21. Mic. 4.2. They ſhould one prouoke another to pietie. The Prophecie is fulfilled in thoſe, whoſe hearts God hath ſeaſoned with Grace; whoſo hinders it, giues euidence he hath no part nor portion in this buſineſſe. How full is eueryevery Congregation of feoffing Iſhmaels, that labour by reproches, and like perſecutions, to diſcourage thoſe they ſee comming onward to Chriſt? It is true of theſe times, that the Prophet complained of in Iſrael, Whoſo walketh vprightly, makes himſelfe not a reproch onelyonly, but a prey. And, which is prodigious, me thinkes, in Parents (to whom, what ſhould be ſo precious as the ſoules of their children?) rather then they ſhall ſhare in the Inheritance of the Saints, their temporall Inheritance ſhall be aliened from them. Woe, and a heauie Woe to ſuch:bMat. 18.6. How much better were it, that a Mill-ſtone were hanged about their necke, and they caſt into the Sea?
A ſecond ſort, is of men ſinning by careleſſe neglect of theſe Duties; thinking it well, and enough for them, that they hinder no mans progreſsion in grace. And ſurely, ſuch are the times generally, that he ſeemes to deſerue the repute of a good man, that doth no euill, though he doe no good.
Queſt. Forſooth,cGal. 6.5. EueryEvery man ſhall beare his owne burthen; and whereto ſerue our Miniſters?
Anſw. God hath layd this charge vponupon eueryevery mans Conſcience to admoniſh and exhort: the Precept is, not only to turne, but todEzech. 18.30 cauſe others to turne: and the ſinnes of others, which thou art bound to hinder, by not hindering, become thine. The duties in publike, concerne the Miniſters. But is it for nought, that yee are called a Kingdome eReuel. 1.6.of Prieſts? and hauehave all receiuedf1. Joh. 2.20. an Oyntment from the Father?
Bee all exhorted to more conſcience of theſe duties. Firſt, Our neere coniunction in the Body of Chriſt requires it. There is in the naturall body, amongſt the members,g1. Cor. 12.25. mutuall care each for other: ſo ſhould it be in the Body of Chriſt. Secondly, Thou loſeſt not by any good in this kind done to another: The comfort and benefit of all theſe offices, is reflected vponupon thine owne ſoule. Thirdly, If none of theſe mooue, let the example of wicked men ſway with thee; They compaſſe Sea and Land to make a Proſelyte. hProu. 4.16.Their ſleepe departs, except they cauſe ſome to fall. Quodammodo Naturale eſt vnumquemque velle, ſiue in vitijs ſiue in virtutibus aſſociare conſortem. Let not them bee more induſtrious to gaine to Hell, then thou art to winne to Heauen. Fourthly, Let the excellencie of the worke mooue thee. Thou ſhalt perhapsiMat. 18.15. gaine a brother; kIam. 5.20.ſaue a ſoule: for ſuch Pearles who would not ſtriue? Fiftly, Non eſt talis illa Paradiſi haereditas, vt poſſidentium numero minuatur.
Obſer. The next point obſeruable is the neceſſitie of priuate admonitions, exhortations, &c. collected from the particle of illation. Neceſſitie is of two ſorts: Firſt, Praecepti. Secondly, Medij. Neceſſarie in the firſt kinde, wee call all things that lye on our Conſcience by Cods Precept. Neceſſary as meanes, are whatſoeuer God hath ordayned as helpes and furtherance to obtayne the ends whereto they are ordayned. This vnderſtand here. The neceſſitie, our many infirmities, and imperfections, abundantly teach vsus in experience. Firſt, Our inconſtancy eſpecially in good courſes, if there bee not continuall meanes of confirmation. There is nothing more variable then mans Nature, from good to worſe. No maruell, for goodneſſe is all from without; hath neyther roote nor nouriſhment from our Nature. MOSES is but a while from the people, they lExod. 32.1.fall backe to Idolatrie. PAVL no ſooner gone from Galatia, but they are turned to another Gospell. mGal. 1.6.I maruell, ſaith hee, it is ſo ſoone. His maruell grew from this: hee reputed them gracious; relapſing otherwiſe, is not ſtrange in men that are Naturall. Secondly, A kind of remiſſeneſſe and torpor, Ancients call it Acedia, the beſt are oft ouer-taken withall, except there be continuall excitements. It is not a fault peculiar to the Angell of Epheſus, to hauehave nReuel. 2.4.his feruour abated; eueryevery of vsus admit ſuch declinations; a ſpirit of ſlumber wee are oft ouer-taken withall, that makes vsus dull in hearing, praying, practice, all holy duties.
Wherefore ſuffer yee the word of exhortation, and admonition each from other. DAVIDoPſal. 141.5. prayes for a friendly Reproouer; as for a great benefit: and IOB despiſeth not the aduice of his pIob 31.13.ſeruant contending with him. Our times are generally in a Lethargie of ſecuritie: no man is more troubleſome, then hee that would keepe vsus waking; though that, ſaith Auſtine, be the way to cure vsus. We thinke our ſelues able to aduiſe, and exhort our ſelues; we louelove not many Maſters. Are wee acquainted with our owne hearts when we thus ſpeake? Alas, how cold, and euen frozen are our affections often? How diſſolute our practice? How dull our memory? How drowzie our Conſcience? &c. wherefore ſuffer the word of exhortation. And to this end further cōſider, that what we ſuffer not our Brethren to quicken in vsus, by admonition; wee occaſion the LORD to qHoſ. 5.15.reuiue by ſharper corrections.
How many afflictions from Gods hand heauie and grieuous, doe I perſwade my ſelfe, wee might preuent, if wee were carefull to miniſter, and admit wholſome admonitions each from other? The LORD will not ſuffer Grace to ruſt in his Children. If admonitions of Brethren be grieuous, hee will eyther make thine owne r2. Sam. 24.10.heart to ſmite thee, and that ſtroke is grieuous; or ſtirre vp ſome aduerſary ſ2. Sam. 16.7, 8to reproch, and ſhame thee; or elſe, himſelfe remember thee with ſome heauy viſitation.
The mollification of the Precept remaines; for that of the perſons, fals fitter into another Text.
As yee doe: He ſeemes to preuent the obiection they might in likelihood make, as if this aduice were a kinde of reprochfull exprobration of their neglecting theſe duties. Not ſo, ſaith the Apoſtle; that yee doe this, it is my perſwaſion and acknowledgement: Neuertheleſſe, let me aduiſe you to doe, euen what yee doe.
Obſer. So then, to duties moſt carefully performed, there may bee exhortations; neyther may wee thinke much, to bee admoniſhed to doe euen what wee doe. Our Sauiour often cals for audience from his moſt attentiue Auditory; while they are hearing, he cryes out,tMat. 13.9. Heare.
Reaſons.Firſt, We hold it a rule current: that howſoeuer gracious gifts cannot be vtterly loſt; yet gracious practice may bee interrupted, euen when it is moſt neceſſary, it ſhould be continued. Ye uGal. 5.7.did run well, ſaith Paul to the Galatians; their courſe it ſhould ſeeme was interrupted.
Secondly, In beſt things, nothing is comfortable without perſeuerance.xGal. 3.4. HaueHave yee ſuffered ſo manie things in vaine? and that is knowne of EZECHIEL; If yEzech. 3.20.a righteous man turne from his righteouſneſſe all is forgotten. And howſoeuer it bee true, perſeuerance of Gods Children is certaine; yet this is as true; exhortations to perſeuerance are meanes of perſeuering.
Thirdly, The Lord requires of his children continuall growth, and encreaſe in holy practice. Standing at a ſtay in good courſes, is as dangerous as declining; yea, a ſtep to backe-ſliding. Therefore ſaid the Apoſtle, Though yee louelove one another, yet I beſeech you z1. Theſſ. 4.9.that yee increaſe more and more.
Ʋſe. Let it not therefore ſeeme ſtrange vntounto vsus, that our Miniſters ſometimes, inſiſting in the Apoſtles ſteps, preſſe vponupon vsus the duties, which, by Gods Grace, wee alreadie conſcionably performe; if no other benefit come thereby, at leaſt our Apoſtaſie ſhall be preuented.
Through ignorance I know it is, it comes to paſſe, that our admonitions, inſtructions, exhortations, are many times cenſured as accuſations of our people; and forſooth wee ſeeme to imply, the duties are wholly neglected, that wee preſſe with ſuch inſtance. And if they be points already knowne, we thinke the inſiſting thereon, inſinuates our ignorance. But ſpecially; if they bee ſinnes we reprooue, and they not apparant in the Congregation, that is preſently interpreted, as a matter of ſlander, and no leſſe then defamation layd vponupon the Pariſh. Shew the danger of Drunkenneſſe, Whoring, &c. He makes vsus, they ſay, a companie of ſuch Miſcreants. There are none ſuch amongſt vsus. Now vtinam. Would God wee might once ſee our Congregations ſo farre reformed, that the publike practice of ſuch ſinnes might be bluſhed at.
But ſuppoſe it true, wee are free from ſuch ſinnes: In that caſe, thinke not your perſons, but your Nature accuſed. And that I am ſure none can excuſe from inclinations to fouleſt ſinnes. That ſpeech of Hazael, argued little acquaintance with the corruption of Nature:a2. King. 8.13. Is thy ſeruant a Dogge, that I ſhould doe this thing? Sure it is, there is no ſinne, nor degree of ſinne, but the ſeedes thereof remaine in our Nature.
Secondly, Sometimes they are as IONATHANS Arrowes, to giuegive warning, and preuent the ſinnes in after-practice. As the Lord ſometimes viſits his Children with afflictions, not ſo much to puniſh ſinnes paſt,b2. Cor. 12 7. as to preuent ſinnes to come; ſo doe his Miniſters ſometimes reprooue, and threatten ſinnes, not ſo much to correct, as to preuent them; and make vsus cautionate and watchfull againſt them. Like thinke when thou heareſt thy ſelfe admoniſhed, to doe what thou doeſt; ſay, as thou mayſt ſay; Sure it is but need. A dull and drowzie Nature I carry about mee, ſoone wearie of wel-doing: or it may bee, the Lord ſeeth me likely to faint, and therefore directs the Miniſter to bee my Remembrancer; to preuent my declinings: at leaſt, ſay; My pace is too ſlow; the Lord vſeth theſecEccleſ. 12.11. as goades, to pricke me forward to perfection.