Exposition of 1 Thessalonians, Chapter 5 · Verse 21
VERS. 21.
Prooue all things; hold faſt that which is good.
THe former Precept inioyned diligence in hearing: here are preſcribed, Firſt, diſcretion in iudging. Secondly, conſtancie in retayning what vponupon triall ſhal be found currant.
Prooue all things. The queſtion here is, whom this Preſcript concernes;Bellarm. de Laicis, lib. 3. cap. 21. there be that limit it to Biſhops and Paſtors of the Church: and ſuch only, as they ſhall for that purpoſe aſſociate to themſelues. Wee may not thinke this Preſcript extended to Laicks, as if the Apoſtle would permit to eueryevery Cobler, triall and examination of his Paſtors doctrine.
Truth is, God hath not made the people Vmpires of our doctrine; nor giuen them ſupreme arbitrement of our gifts or teaching; theirxRom. 10.17. faith comes by hearing, and what euer knowledge they hauehave, they hauehave by the Miniſterie. It is their ſawcie arrogancie, that aſſume power determinatiue; and take libertie in conuenticles, of themſelues to paſſe ſentence definitiue of Truth, or falſehood in their Paſtors doctrine. A courſe more Chriſtian were, in matters of doubt to craue cleerer euidence of the Miniſter; at leaſt to aduiſe with other more iudicious of that calling, that ſtilly1. Cor. 14.32. the ſpirits of Prophets might be ſubiect to Prophets.
Howbeit, they incroach too farre vponupon the peoples libertie, that denie them all power of examination; which circumſtances of this Text, and other paſſages of Scripture cleerly affoord them. For, firſt, to whom belong thoſe other Preſcripts of praying, and praiſing God, of attending to prophecie? belong not theſe to the people? how then may wee imagine, this Preſcript onelyonly cut off from the reſt, and limited to Paſtors of the Church? Secondly, ſpeaks Iohn to Paſtors only, when he commands to z1. Ioh 4.1.trie the Spirits whether they be of God? Thirdly, the Nobles of Beraea are aAct. 17.11.commended for this prudence. Fourthly, Paul prayeth for this grace amongſt others to the people, that they may be bPhil. ….9, 10.able to diſcerne the things that differ. Vainely is the abilitie deſired, if there be no libertie permitted to vſe it. Thinke it therefore ſpoken to you alſo the people of God; and thence learne,
Ʋnto diligence in hearing to adde prudence in diſcerning; ſo Iohn alſo aduiſed, not to beleeue eueryevery ſpirit, c1. Ioh. 4.1.but to trie the ſpirits if they be of God: wherefore to Iewes the Lord preſcribeddDeut. 13.2, 3.18.2, 22. rules to iudge Prophets by, and cauſed his Word to be written, to be the Canon and meaſure of all, that vnderunder pretence of truth, is deliuered to the Church of God.
Neceſſitie of the duetie Scriptures preſſe by Reaſons. Firſt, ſhewing vsus the common lot of the Church to bee2. Pet. 2.1. 1. Ioh. 4.1. peſtered with falſe teachers. By Ieremie the Lord complaynes him of falſe prophets,fJer. 23.16. that publiſhed the viſions of their owne braine; by Micah, of ſomegMic. 2.11. walking in the ſpirit, but lying falſly. PAVL, of falſe apoſtles, deceitfull workers, transforming themſelues into the Apoſtles of Chriſt. Saint Iohn, of Antichriſts, many pettie Antichriſts, euen then gone out into the world. In after-times, flowed into the Church, a ſtreame of Heretiques; All Ages groned vnderunder the burthen of them; till at length roſe vp that grand Antichriſt, framing vsus a faith, made vp of nothing, but fragments and ſcraps of ancient Hereſies. And hauehave not our owne eyes ſeene ſprung vp, peruerſe men teaching peruerſe things? I would I might not ſay peruerting the faith of ſome; through want of prudence here preſcribed, and skill to trie the Spirits. Saint Paul giues reaſon of that prouident, whether appointment, or permiſſion of God; that the approued amongst vsus may be knowne. Saint Auſtin obſerued another benefit hence enſuing,Auguſt. de Geneſi cont. Manich. would God it had place amongſt vsus: Vt cum inſultant nobis, & interrogant nos ea quae neſcimus, vel ſic excutiamus pigritiam, & diuinas Scripturas noſſe cupiamus: how-euer, this prudence it ſhould force vponupon vsus, to conſider our ſteps, and not, as the Foole in SALOMON, to giuegive credence to eueryevery thing, publiſhed vnderunder the name of Truth.
Secondly, Euen the moſt holy and moſt vpright in heart, are but in part enlightned; that though it may be ſuppoſed they would not wittingly miſſe-leade vsus, yet through remaynes of ignorance, the mother of errour, they may taint our iudgements, andh2. Cor. 11.3. corrupt our minds from the ſimplicitie of the Gospell. Prophets and Apoſtles onelyonly excepted, there ſcarce euer was Teacher in the Church, ſo venerable for learning or ſanctitie, but had his errours, as naeues, obſerued in him. Saint Auguſtine, reckoned the moſt iudicious amongſt the Ancients, hath his errours obſerued, both in iudgement and practice, his miſtake it was, that Chriſt preſſing neceſſitie of eating his fleſh, and drinking his bloud, intended the Sacramentall eating; thence grew his errour, of Infants admittance to the Sacrament of the Supper: and how deuoutly prayed he for his Mother Monica deceaſed? Cyprian, a bleſſed Martyr, yet held a nullitie of Heretiques baptiſme, maintayned ſtifly rebaptization. Saint Hieromes learning, who reades him, but admires! yet how contemptuouſly ſpeakes hee of the Marriage bed? how dotes he on the merit of Virginitie? To ſay in a word: Saint Auguſtine freely confeſſeth his errours and frailtie; his ſecond thoughts wiſer, vttered his retractations; his conſcience of weakneſſe permitteth to his Reader, libertie of iudgement. It will euer be true,iRom. 3.4. EueryEvery man is a Lyer: Euer the priuiledge of Apoſtles and Prophets, to be guided by an infallible and vnerring Spirit. Let no mans learning or ſanctitie ſo farre foreſtall vsus, as without tryall to admit whatſoeuer he ſpeaks, therefore becauſe he ſpeaks it.
Thirdly, It is a rule in the Apoſtle, Our Faith may not reſt on men, but on the Lords authoritie: the prime obiect of Faith, is, Veritas prima; and whoſo hath no other ground to reſt on in beleeuing, ſaue the authoritie of men, hath no faith, but meerely humane.
We hauehave heard the duetie and neceſſitie of it, the limits and cautions in performance are theſe: Firſt, that principles muſt rather be maintayned, then examined or diſputed; there are truthes cleere and euident by their owne light; of which it were madneſſe to make inquirie: Qui credente mundo, ipſe non credit, Auguſtin. de Ciuitat. Dei.magnum eſt ipſe prodigium. In Gods Church gathered by the doctrine of the Scriptures, to examine whether Scriptures be the Word of God, what were it, but to queſtion principles? and to make our ſelues prodigious in abſurditie. And when we feele ſenſibly the effects of ſinne originall, who but a Monſter, as Pelagius, would queſtion Natures deprauation? Secondly, preſume not to ſearch beyond reuelations; Pauls rule is,kRom. 12.4. to be wiſe to ſobrietie; MOSES concluſion,lDeut. 29.29. that only things reueiled belong to vsus: that made PAVLmRom. 11.33. admire, what he was not able to comprehend; whoſe prudent humilitie, if it were entertayned, would put end to moſt Arminian and Vorſtian conceits. Theſe and like cautions obſerued, the people are permitted, yea inioyned to examine what is doctrinally propounded to them.
Ʋſe 1 So that they of Rome apparently vſurpe authoritie, more then the Lord euer granted to any Church ordinarie; requiring of the people caecam fidem; and after determination of the Church once paſſed definitiuely, allowing no examination of whatſoeuer they propound to be beleeued, or obeyed: wherein, ſee if they arrogate not more then euer did Apoſtles or Prophets: yea, or thenIoh. 5.39. Arch-Shepherd of our ſoules. ISAY calls the peopleoIſai. 8.20. to the Law and Teſtimonie. Saint Peter commends their prudentp2. Pet. 1.19. attendance to the word of Prophets; our Sauiour permits himſelfe and his doctrineqIoh. 5.39. to tryall by Scriptures: This is the prerogatiue of the Church of Rome only, as was that of Pythagoras, to be beleeued vponupon their bare word, Dixit Eccleſia, and there muſt all inquiries of Gods people reſt. A man would wonder elſe, to ſee ſo many prodigies of Errour goe currant amongſt the people, ſo vtterly againſt Scripture and common ſenſe. They are wiſe in their generation, foreſtalling the minds of the people with that preiudice; it is vnlawfull to diſpute the determinate concluſions of the Church: Laying that alſo for a ground, that they are the only true Church of God vponupon earth, what maruell if inceſtuous Marriages, murther of Princes, or if there be any other Monſter of opinion, or practice contrarie to wholeſome doctrine, which is according to Godlineſſe, paſſe currant with the people, in eſteeme, legitimate?
No leſſe defectiue in this dutie are our credulous multitude, Ʋſe 2 hand ouer head admitting, whateuer by their teachers is propounded vntounto them; forſooth, their guides ſhall anſwere for them, if haply they miſſe-leade them. But hauehave they not heard Ezechiels proclamation; the bloud of them that periſh by default of the Watchman, God ſhall require at his hands;rEzech. 3.18. yet die the people in their ſinnes? and that of our Sauiour, When the blinde leades the blinde, blinde Paſtor, blinde People, notſMatt. 15.14. the Guide only, but the people fall into the pit.
Another ſort there are: And they ouercarried with reuerence Ʋſe 3 of ſome mens perſons and gifts, in matters of Faith, and iuſteſt ſcruples of conſcience, content themſelues with naked iudgement of them, whoſe perſons they hauehave in admiration: a Rule currant they thinke it for iudgement and conſcience, that thus thinks ſuch a reuerend Miniſter: thus therefore they beleeue and practice. In matter of ceremonie, I am ſure the bare opinion of ſome Miniſters, to whom our irregulars hauehave incloſed ſinceritie, out-faceth Authoritie; and beares downe Reaſon, without reaſon afore it. Alas that reaſonable men ſhould be ſo vnreaſonable, and pretended conſcience ſo blinde, as to warrant it ſelfe vponupon the erroneous iudgement of men; and that Sic dicit homo, ſhould ſway vsus in theſe things without, or againſt, Sic dicit Dominus.
Our wiſedome it ſhall be, to make vſe of the libertie God hath giuen vsus, that we erre not by too much credulitie; nor reiect Truth, through ouer-much preiudice and ſtiffeneſſe in opinion.
The rule of triall demanded, Papiſts aſſigne vsus the Churches determinations. But, Firſt, if they alſo be ſubiect to trialls, as we ſee by ourtMatth. 5.27. & 15.4, 5. Sauiours practice, how may we thinke them the rule and meaſure of Truth? Regula is not regulatum. Secondly, if Councells be not priuiledged from poſſible errours, and hauehave erred de facto, as Diuines hauehave fully euidenced: how may wee thinke their ſentence authentique, and ſo ſelfe-credible, as thither vltimately to reſolue our faith?
What then may more ſafely be made our rule, then that which Peter calls, the u2. Pet. 1.19.moſt ſure word of Prophets? ſo wasxIob. 5.39. Chriſts Precept, ſoyAct. 17.11. Beraeans practice, ſo Conſtantine at the Councell of Nice, will hauehave all other preiudices and authorities ſet apart, and calls for that Codex Dei, to be the vmpire of all their controuerſies. I enter not the queſtion, who ſhall be the Interpreter: The Scripture, I know, as it came not from a priuate ſpirit, ſo is z2. Pet. 1.20, 21not of any priuate interpretation. It ſelfe is Text and Gloſſe; in matters neceſſarie, opening it owne obſcurities. Theſe few rules only collected thence, I commend to GODS people to guide their examinations.
Firſt, Gods ayme in our ſaluation is theaEpheſ. 1.12. glorie of his rich Grace; thebRom. 3.27. abaſing of mans pride. In the courſe of ſaluation, what doctrine croſſeth thoſe ends, doubtleſſe is not of God.
Secondly, Euangelicall Truths tend all to ſettle conſcience incRom. 5.1. ſolid peace, through aſſurance of Gods louelove; ſuſpect thoſe doctrines as not Euangelicall, that hold Conſcience on the racke, and preſcribe not right meanes of peace with God.
Thirdly, All heauenly doctrine both of Law and Goſpell, tends to mortification of euill Concupiſcence; teacheth dTit. 2.12.to denie vngodlineſſe and worldly luſts; to walke ſoberly, iuſtly, godly, in this preſent world. Be iealous of all doctrines leading to carnall libertie; they are not of God, that are enemies to ſanctitie.
Followes the next branch of dutie. Hold faſt that which is good. The order of theſe preſcripts deſerues our notice, affoording, mee thinks, kindly this Concluſion: That prudent examination muſt order our reſolutions; neither may we euer peremptorily ſettle our reſolutions, before wee ſee our warrant whereon to reſolue. Paul hath like exhortation to the Romanes, to cleaue to that which is good; yet before aduiſeth, toeRom. 12.2, 9. prooue what the good and acceptable Will of the Lord is.
A point worthy our notice in this head-long and head-ſtrong generation, abounding with ſo many peremptory and pertinacious ſpirits; pitching their reſolutions without care of information; and in matters moſt diſputable, impatient of diſpute, or contradiction. I would hauehave them, firſt, conſider of what ſpirit it ſauours to be thus foreign,f2. Pet. 2.10. ſelfe-willed. It is Gods mercy to ſuch men, in weightieſt matters to giuegive them ſound Iudgement: whither elſe might their ſtiffeneſſe carrie them? Secondly, withall, to remember what Paul obſerued: that to the g1. Cor. 14.30.ſitter by, may be granted the clearer reuelation. Thirdly, and what he aduiſeth; in meekeneſſe of wiſedome to hPhil. 2.3.thinke another better then our ſelues. This obiter onelyonly. The ſubſtance of duety; constantly to hold and maintaine, what vponupon triall ſhall be found good: ſo are the precepts frequent.iRom. 12.9. Cleaue vntounto that which is good; be in a ſort glued thereto.kHeb. 10.23. Hold faſt the profeſſion of your hope, without any ſo much as wauering.
The conſtancie required, ſuppoſe to bee, Firſt, in Iudgement: that it wauer not, or be vnſettled;lEph. 4.14. It is childiſh, ſaith Saint PAVL, to be carried about with eueryevery blaſt of vaine doctrine.
Secondly, in affection; that our louelove claſpe cloſe to truth, and goodneſſe, without ſeparation. Therefore ſaid SALOMON,mProu. 23.23. Buy the truth, and ſell it not.
Thirdly, in practice; that we hold our courſe of holineſſe, ſettledly and vnaltered: It is diſcomfortablenGal. 5.7. to hauehave runne well, and to ſurceaſe obedience of the truth.
Firſt, Preuaricators in this point of duety, are, firſt, Academikes, as Bernard well reſembles them, in matter of Faith and Religion: men that louelove to be queſtioniſts in all things, reſolued of nothing. How many of that humour are amongſt vsus? after ſo cleare light and reuelation of the Goſpel, yet to chooſe their Religion; not reſolued whether Baal, or Iehouah be God: whether Proteſtancie or Poperie be truth. Their pretence is, the many controuerſies vndetermined in the Church: Sects ſo various, that they know not which way to take. It were well we would once agree amongſt our ſelues.
Now bleſſed be God, that hath giuen vsus well-nigh perfect Harmonie, and concent in all points fundamental; ſo that in no matter of foundation, is to bee found diſſonance in all Churches reformed. Some petite differences there are about Ceremonies, and matter of Diſcipline: in ſubſtance of faith and worſhip none at all.
But what when all is granted, that there were as many Sects, as men in the world? Firſt, truth is but one, though errour be various and manifold. Secondly,o2. Pet. 1.19. A moſt ſure word of Prophets and Apoſtles, God hath left vsus to bee touchſtone of truth: Thirdly, made gracious promiſe, that theypIoh. 6.45. ſhall all be taught of God, qIob. 16, 13.led into all neceſſary truth, that in humilitie and louelove follow after the truth. Fourthly, ordained knowledge, obedience, reſolued faith of truth, abſolutely neceſſary to ſaluation.
Secondly, another ſort there are of like ſpirit and reſolution, though on another ground: reſolued to reſolue of nothing in matter of Religion; but according to times and places, ſo to frame, and transforme themſelues in Religion and worſhip; perſwaded, that in any Religion may be attained ſaluation. Contra. Firſt, then ſaid Peter falſly; There is rAct. 4.12.no name giuen vnderunder Heauen, whereby we may be ſaued, but the Name of Ieſus. Secondly, & what was theſRom. 3.2. preferment of Iews ſo great aboue Gentiles, that to them were committed the Oracles of God? Thirdly, and how were the Gentiles tEphe. 2.25.without hope; till dayes of New Teſtament?
Thirdly, To theſe adde our giddie and inconſtant people, wherried about with eueryevery blaſt of vaine Doctrine; no weathercocke more wauing or wauering then they. Athenians right in Religion, to whom noueltie is farre more pleaſing, then truth or goodneſſe. And no point of noueltie ſo ſtrange, or ſingular, but they are as ready to embrace, as any Phantaſticke is to propound.uHeb. 13.9. It is good, ſaid the Apoſtle, that the heart be eſtabliſhed; to bee rooted and grounded in louelove of the truth. It argues childiſhneſſe, to be ſo vnſettled; wonne or loſt with rattles.
Fourthly, There are are alſo Aguiſh Chriſtians, whoſe pietie and deuotion takes them by fits; vnworthy the name of Chriſtians, how eager ſo euer, while the feruour of this Feuer holds them.xGal. 4.18. It is good to bee zealous alwayes in a good matter, fearefull that the Lord notes of Iſrael; Their righteouſneſſe is as yHoſh. 6.4.the Morning Dew.
Fiftly, Deeplieſt guiltie of tranſgreſſing this precept, are Reuolters from the Grace of God; that hauing knowne the way of truth, and quite eſcaped from thoſe that are in errour, are againe intangled, to their certaine and moſt fearefull deſtruction. Of theſe often before.
Firſt, Meanes helpfull to ſteddie holding truth and goodneſſe receiued. Firſt, that our reſolutions be grounded on knowledge, deriued from the Word of God. I know that yee z2. Pet. 1.12.hauehave knowledge, and …re eſtabliſhed in the preſent truth; ſtabilitie there is none, without knowledge. There bee that take their faith and Religion on truſt from their Teachers; hauing no other reaſon of faith or practice, ſaue the iudgement of men:aInde ver. 12. Cloudes without water, ſaith Iude; no maruell, if they be carried about with the wind.
Secondly, His hold-faſt is ſure, whoſe louelove faſtens on the truth. Thoſe many ſeduced by Antichriſt, are ſuch as receiued not the b2. Theſ. 2.10.louelove of the truth. Knowledge perhaps of truth, they hauehave ſo cleare, that they cannot but acknowledge it; and giuegive way to it in Iudgement. Their breakenecke it is, that they cIoh. 3.19.louelove not the light; nor know how to value that dMat. 13.46.Pearle of the Goſpell. The blood of Martyrs, that hath ſealed this truth, iſſued from that high eſtimate their louelove ſet on it. The Apoſtaſie of ſo many from Chriſt to Antichriſt, proceeds from want, if not of knowledge, yet of louelove to the truth.
e2. Pet. 5.3.Ioyne to faith vertue; to ſcience, conſcience. Apoſtaſie begins in practice. Conſcience is firſt neglected; next affection ali…ned: till at length verie iudgement is blinded, and the mind infatuated. Therefore made thoſe Heretiques ſhipwracke of faith, becauſe they f1. Tim. 1.19.put away good Conſcience.
gHeb. 10.25.Forſake not the gatherings together of Saints; as the manner of ſome is. There is but a ſtep betwixt them and death. The words of the wiſe are as Goades, andhEccl. 12.11. nayles faſtened by the maſters of the Aſſemblies.