Exposition of 1 Thessalonians, Chapter 5 · Verse 20
VERS. 20.
Deſpiſe not Prophecyings.
THe duetie he preſcribed, tends in the holy practice of it, to preſerue the life and vigour of Gods Spirit in vsus. The ſenſe conceiue thus:
Of Prophecie we find two ſorts. Firſt, Extraordinary, that ſtood partly in foretelling things to come, by immediate reuelatiō; partly, in interpreting Scriptures, with vnerring ſpirit: In regard of which function, thoſe whom the Lord extraordinarily ſtirred vp in the old Teſtament, ſome alſo in the New, were called Prophets. Of which ſort if now were any, they ought to hauehave their extraordinary reſpect. There are, I know, that arrogate ſuch a lumen Propheticum; and reckon it amongſt the markes of their Church. But if qReue. 22.18.nothing may be added to the Prophecie of Iohns Booke, it ſhould ſeeme the Lord hath therein fully reueiled, whatſoeuer is neceſſarie to be knowne touching ſtate of the Church, to the end of the world; and then what needs a new light of Prophecie?
Secondly, Another ordinary; intimated by the Apoſtle; with whom, to Prophecie in this kind, is r1. Cor. 14.2.to ſpeake vntounto men to Edification, Exhortation, Comfort. In our vſuall language, we call it Preaching. Therefore termed by PAVL Prophecying, perhaps, becauſe the matter of preaching in thoſe dayes, was the Scriptures in MOSES and Prophets; in opening and applying whereof the ſeruants of God were then conuerſant. And of ſuch prophecyings would Paul be vnderſtood.
His preſcript in reſpect of preaching is, not to deſpiſe it. That foreign implies higheſt reuerence and eſteeme; moſt conſcionable attendance due to this ordinance of God. In preſſing that duetie I hauehave beene foreſtalled by the paines of my reuerend Symmyſta, whom I hauehave erſt named honoris cauſa, and cannot ſine planctu remember: OnelyOnly ſo much as circumſtances may occaſion further to notice, I inſiſt on. Call to mind with me the commendation giuen by the Apoſtle to this people; how hee profeſſeth vndoubtfull perſwaſion of their election, in regard of their rich meaſure of faith, patience, ſanctitie, become famous through the world; exemplary to neighbour Churches, and how to this people, ſo eueryevery way gracious beyond compariſon, he preſſeth neceſſitie of attending to prophecie; the note thus kindly floweth.
What euer our meaſures of Grace may be, how rich ſoeuer we be in faith and charitie, our duetie ſtill is to attend to preaching. DAVID, a man of Propheticall gifts and ſpirit, ſPſal. 84.2.yet longs after Gods preſence in the Tabernacle; perſwaded in all likely-hood, that though the Lord might worke mightily in his heart by his priuate Meditations, when not contempt, but neceſſity detained him from the Congregation; Yet that viua vox of the Prophets, had in it aliquid latentis energiae. MARIE, long after her conuerſion,tLuk. 10.39, 41. ſits at our Sauiours feete, to heare the gracious words proceeded from his mouth: Where Martha her ſiſter receiues her checke, for not attending this vnum neceſſarium. Take view of the vſes it hath to men moſt inlightened and ſanctified, it will appeare without controuerſie.
Firſt, Conſider, that howſoeuer in our firſt conuerſion, corruption of nature receiues the death-wound by this ſword of the Spirit; yet ſtill remaines there aliquid amputandum, ſomething to be cut off and mortified. We erre, ſaith Bernard, Bernard. ſuper Cantic. ſer. 58.how much ſoeuer wee hauehave profited in mortification, if we thinke our ſinnes quite dead, and not rather ſuppreſſed. Velis nolis, habitabit intra fines tuos Iebuſaeus; ſubiugari poteſt, ſed non exterminari. The Apoſtle complaines him heauily ofuRom. 7.20. ſinne dwelling in him: euer fighting, ſometimes preuailing againſt grace. And though it be true, our priuate helpes of Faſting, Prayer, Diuine Meditation, &c. are of ſome force to abate the furie of Concupiſcence; yet in mortifying corruption, this liuely xHeb. 4.12.two-edged ſword of the Spirit, the Word of God in the mouthes of his Miniſters, hath the preeminence of efficacie.
Secondly, Euen to diſcouery of ſinnes after greateſt renouation it hath alſo neceſſary vſe. TheyIere. 17.9. heart of man is deceitfull aboue all things, who can know it? There are ſecret corners therein many, wherein wickedneſſe lies lurking.zPſal. 19.12. Who can tell how oft he offendeth? Oh clenſe mee, ſaith DAVID, from my ſecret, from my vnknowne ſinnes. If this were true of Dauid, a man of ſo excellent ſpirit, ſuch a diligent examiner of his heart vponupon his bed; who of vsus may ſay, hee ſees eueryevery corrupt propenſion of his heart, and needs not daily profit in knowledge and diſcouery of his corruptions? wherto though priuate looking into the aIam. 1.25.perfect law of libertie, be much auaileable; yet the liuelyb1. Cor. 14.25. diſcouerer is Prophecie, that is it that vnbowels corruption, and beſt diſplayes the hidden nakedneſſe of the old Adam.
Thirdly, How many are the errors and ſteppings aſide of the moſt ſanctified by actuall ſinnes? In cIames 3.2.many things wee ſinne all. Fac vt non corruerim, ſaid HIEROME,Hieron. Certè offendi, & non in vno, ſed in pluribus. God hath indeed ſanctified afflictions, to this end, to reduce vsus from our wanderings: and hath giuen vsus eueryevery one into our boſomes, Conſcience, to bee a remembrancer of our doings amiſſe; yet neither croſſes, nor conſcience, hauehave power comparable with preaching, to procure our reuocation. So many vſes hath it to Gods children in reſpect of the remanents of corruption. See if not as many for behoofe of grace receiued.
As firſt for eſtabliſhment and confirmation of our gracious eſtate. For alas, whoſe heart doth not tell him his owne infirmities? Whoſe faith ſo conſtant, as admits no wauering? or reſolutions ſo firme, that ſometime flagger not? Or holy practice ſo ſtable, that admits no interruption? And though God hath bound himſelfe by couenant to d1. Cor. 1.8.to confirme vsus blameleſſe vntounto the end; And his free ePſal. 51.12.Spirit be the principall ſtabliſher of vsus in grace; yet his meane and inſtrument is this of Prophecie eſpecially. That was the reaſon, Apoſtles, where they had planted Churches, returned in perſon,fAct. 14.22. to confirme the Diſciples hearts; not reſting contented to deale by letters.
Secondly, Beſides, though the Spirit of ſanctification cannot quite be extinguiſhed in the hearts of Gods children, yet may the liuelihood and vigour of his operations be abated. The Apoſtle was perſwaded of Hebrewes, ſuch things gHeb. 5.9.as accompanied ſaluation; yet complaines of dulneſſe, growne vponupon them in hearing. And that Timothie, to whom he giues ſo excellent commendation, yet had neede of a remembrancer h2. Tim. 1.6.to ſtirre vp his gift. Reading hath his force this way; yet the quickener indeed is the liuely voyce of a Preacher.
Thirdly, Certaine abatements of the meaſures of Grace there are, incident into the moſt ſanctified; abatements, I meane, of the very habite of Grace. The Angell of Epheſus left his iReuel. 2 4.firſt louelove; we alſo admit our decaies and declinations. For this end hath God ordayned the Miniſtery, Not only for gathering of the Saints, but for kEpheſ. 4.12.repare of thoſe breaches, tentation hath made vponupon his Church.
Fourthly, If theſe Reaſons perſwade not ſufficiently neceſsitie of this Ordinance, for the beſt and moſt ſanctified; yet I preſume the Hereſie of Perfectiſts is farre from vsus. No man may ſay, hee hath attayned perfection; when ſolPhilip. 3.13. great an Apoſtle profeſſedly diſclaymes it. In the eaſieſt part of Chriſtianitie, that ſtands in knowledge and vnderſtanding, who dare clayme perfection? when Dauid after ſo long daily ſtudie of the Law of GOD, profeſſeth tomPſal. 19.18. ſee wonders past his comprehenſion; and Paul proclaymes of all men, himſelfe not excepted, they know n1. Cor. 13.9.but in part. In matter of practice, how farre ſhorter come wee? when the moſt wee dare profeſſe is, that oRom. 17.18.to will is preſent with vsus. Fayne wee would trust p1. Pet. 1.13.perfectly on the Grace of God; but our incredulous hearts, with-holden by Satan, permit it not. Fayne caſt off the ſinne qHeb. 12.1.that hangeth on faſt, and preſſeth downe ſore, that wee might runne with ioy the race that is ſet before vsus: but ſuch a maſſe of coruption wee feele clogging vsus, that we can ſcarce hold on a Snayles pace to the Kingdome of Heauen. So then, whether we reſpect the ſinne that dwels in vsus, or the Grace we hauehave receiued; we ſee there is neceſſary, continuall attendance to prophecie, euen for the greateſt amongſt the Saints of God, Firſt, for diſcouery of ſecret and vnknowne ſinnes. Secondly, For increaſe of Mortification. Thirdly, For Reuocation and renewing our Repentance after our falls.
And in Grace. Firſt, That our weakneſſe may bee confirmed. Secondly, Our dulneſſe excited. Thirdly, Our decayes repayred. Fourthly, Our wants ſupplyed, till wee become perfect men in Chriſt Ieſus. whereto this the helpe moſt auayleable,rEpheſ. 4.11, 12, 13. PAVL and ſ1. Pet. 2 2.PETER being witneſſes.
Oppoſite to this Doctrine and Dutie, we find ſundry rankes of men.
Firſt, Anabaptiſts, and ſuch like phantaſticall Enthuſiaſts; that pretending, I know not what familiaritie with the Spirit of God, and truſting to his immediate inſpirations, vilifie Preaching, Reading, Prayer, Sacraments, all parts of the Miniſterie.
Obiect. The Scripture read or preached, is a dead Letter, Inkie Diuinitie. Sacraments, empty Pageants, and repreſentations of the death of Chriſt, without likelihood. The Spirit is he that quickeneth.
Anſw. Freely wee confeſſe, the actuall efficacie of Word and Sacraments, to depend vponupon the operation of the Spirit of God: they are all to vsus dead and liueleſſe, except hee be pleaſed graciouſly to worke with them; what elſe ſhould bee the reaſon, that where the ſame Word is preached, with like power of the Miniſter, it is in ſome hearers powerfull to conuert and comfort; in others hath no efficacie at all? But, LYDIAS heart tActs 16.14.Gods Spirit opened to attend; the reſt attend not, becauſe hee opens not. Yet, Firſt, hath it by Gods Ordinance a fitneſſe to worke u1. Theſſ. 2.13.mightily; it is liuely and xHeb. 4.12.mightie in operation. AsyIer 2….9. the Hammer that breakes the ſtone; and no leſſe then fire, operatiue. Secondly, Yea, ordinarily the Spirit workes not, but by this inſtrument; wherefore Paul ſtickes not to call Miniſters, Cooperarios z1 Cor. 3.9.Dei, and wee are ſaid toa1. Tim. 4.16. ſaue them that heare vsus. Thirdly, And what ſhould be the reaſon, the Lord in the Couenant is pleaſed to ioyne together his Spirit bEſay 59.21.and his Word? Saue only to ſignifie, that the ordinary operations of his Spirit are cSee Acts 10.44. Gal 3.2.by this inſtrument. And howſoeuer hee may bee pleaſed ſometimes to worke aboue his order: yet not at all on ſuch as deſpiſe this Ordinance. So that, what euer pretences they make of the Spirit, who deſpiſe Prophecie, it is not the Spirit of GOD whereby they are inſpired; but the Spirit of the World, by which they are deluded.
Secondly, Our people alſo wee ſee ſeduced, though not with the ſpirit of Enthuſiaſts, yet with a prophane and deſperate ſpirit. And their reſolution is, to leaue all to the Lords diſpoſing; hee that made them, let him ſaue them; they, without the meanes, euen where GOD vouchſafeth them, expect Saluation; how elſe were their Fathers ſaued?
Anſw. How wasdDeut. 9.9. MOSES and e1. King. 19.8.ELIAS preſerued without food, forty dayes & forty nights? It was by an extraordinary worke of Gods Power, ſhewing himſelfe able to worke without, and aboue meanes. And ſo, it may bee God dealt with his Children, liuing in times of Popiſh darkeneſſe; hee wrought aboue his ordinary. But ſhould wee not thinke him madde, that expecting extraordinary preſeruation without foode, after the example of Moſes and Elias, would attempt a Faſt ſo extraordinary? Like thinke here. This once wee know for truth; where God giues meanes ordinary for Saluation, hee violates fAct. 8.29. & 9.6, 11.not his order. They tempt God to their owne deſtruction, that neglecting the meanes, expect a worke extraordinary in their Saluation.
Thirdly, There is yet a third ſort, and they are much amongſt vsus: ſo prophane and godleſſe, that they ſticke not to blaſpheme this ſacred Ordinance of God; and therefore to contemne it, becauſe it is, they ſay, occaſion of diſſenſion and ſtrife; and none worſe then they, that runne after Sermons. Oh, I beſeech you, Brethren, tremble at ſuch Blaſphemies, as to thinke the Word of God, the Gospell of Peace; the Word of God, ſo pure, that thereby wee gIohn 17.17.are ſanctified, ſhould of it owne Nature, breed either Diſcord, or Diſobedience; the Nature of it is, to meeken ſauage affections; and it ish2. Cor. 10.5. mightie through God to ſubdue eueryevery vile thought to the obedience of Chriſt. And where it takes place in hearts of men, None are more eyther iIames 3.17.pure, or peaceable.
It is true, there follow it often ſtrifes and diſſenſions, where it is powerfully taught: but where is the Reaſon? In the Nature of the Word? or was euer any heard exhorting to diſcords, or prophaneneſſe? The Cauſe, are the turbulent ſpirits, and prophane hearts, and Hypocriſie of Hearers. When Paul came to Epheſus to preach the Goſpell, All the kAct. 19.25, 29Citie was in an vprore; but was the fault in the Apoſtles preaching? Or rather in the peoples ſuperſtition, and curſed Couetouſneſſe.
And though it bee true, there are that make Religion it ſelfe▪ Cloke for Villanie; ſhall Gods Ordinance bee bl…d, that cōdemnes Hypocriſie? Rather the deuilliſh diſſembling of men, that m…king ſhew of godlineſſe, l2. Tim. 3.5.deny the power there … their liues.
Fourthly, To theſe ſucceed, ſuch as hauing receiued ſome glimmering Light of the Truth, and perhaps ſome diſpoſitions towards Sanctification, beginne preſently to vilifie this Ordinance in iudgement, and practice: neceſſary, they ſay, it is to worke conuerſion; not ſo, for increaſe or confirmation. Therefore forſake they the Aſſemblies, and are betaken to their priuate Meditations and deuotions.
And yet ſaid PAVL,m1 Cor. 14.22. Prophecie is for them that beleeue; and the Miniſtery ordayned, not only to gather the Church, but to build it nEpheſ. 4.12, 13.to perfection; and whoſo forſakes oHeb. 10.25, 26.the Aſſemblies, let him beware hee prooue not an Apoſtate. Grieuous hauehave beene the falls of many by this occaſion; ſuch as a man may tremble to thinke of; and let their harmes bee our warnings.
Laſtly, if for men of beſt gifts it bee ſo neceſſary, how much more for Nouices, Weaklings, Aliens? If a people ſo eminent, and eximious in Faith, and Sanctitie, may not neglect Prophecie; how ſhould the ignorant, and vnſanctified depend on it, that they may partake the liuely power thereof to Saluation? Such Idiots wonder at men of knowledge, they are frequent in hearing. The ſaying is, Scientia non habet inimicum niſi ignorantem. In experience, the more ignorant and graceleſſe, the more contemptuous towards preaching; poore ſoules, that ſee not, how miſerable and bitter a thing it is, to liue in ſtate p2. Theſ. 1.8.of ignorance and diſobedience! The Lord in mercy giuegive them eyes to ſee, hearts to vſe meanes to q2. Tim. 2.26.come out of the ſnare of the Deuill.
To cloſe vp all, let mee adde a reaſon or two, to ſet edge on the exhortation. Firſt, conſider how the contempt of this ordinance, makes all other our ſeruice of God abominable; yea, curſeth all other meanes vntounto vsus: Whoſo turneth his eare from hearing the Law, rPro. 28.9.euen his prayer ſhall be abominable. Secondly, let not that cenſure paſſed by our Sauiour vponupon Contemners, be forgotten; equalling this ſinne with the crying ſinnes of Sodome, and proteſting, that the damnation of ſMatth. 10.15.Sodomites ſhall be more tolerable, then that of deſperate contemners. Thirdly, remember that ſweet reaſon of Saint Iames, exhorting to receiue the Word with meekneſſe; It is tIam. 1.21.able, he ſaith, to ſaue your ſoules. I adde more out of Paul, it isuRom. 10.14. neceſſarie to the ſauing of your ſoules; ſo neceſſarie, that without it, none are ordinarily ſaued.