Exposition of 1 Thessalonians, Chapter 2 · Verse 14
VERS. 14.
For yee, Brethren, became followers of the Churches of God which in Iudea are in Chriſt Ieſus: for yee alſo hauehave ſuffered like things of your owne Countrimen, euen as they hauehave of the Iewes.
THe Apoſtle proues by a ſigne, the effectuall working of the Goſpel in this people, that ſigne is, their willing and conſtant enduring afflictions for the Goſpels ſake, ſet out in a compariſon of Likes or Equals.
As the Churches of Iudea, ſo theſe ſuffered: Firſt, the ſame things. Secondly, from like men.
Obſer. The ſupernaturall vertue of Gods Word is here remarkeable, as in many other things, ſo in this, that it ſo rauiſheth the affections with louelove of it, that it makes vsus willing to ſuffer any affliction for it.
That this is ſupernaturall, the enmitie betwixt it and the nature of man ſufficiently ſhewes. There is nothing which a man more naturally hates, then the Word of God; inſomuch that, what it commands, nature rebels againſt; therefore, becauſe the Law commands it: what it forbids, nature deſires, becauſe the Law forbids it.
And this as true of the Goſpell, as of the Law. How ſtormes mans nature againſt that doctrine of the Goſpel? teaching the whole of our ſaluation to be the worke of Chriſt, and the grace of his Spirit; vsus to be nothing in merit, or abilitie, to further, in any ſort, our righteouſneſſe or ſaluation? what power but ſupernaturall, can worke this change in the nature of man, to make him preferre in his louelove, that which he ſo naturally hates, before wealth, pleaſure, honour, life it ſelfe?
Auguſtine, to ſome requiring miracles to proue the doctrine of the Churches, to hauehave proceeded from God, thus anſwers; Hee that ſees the world beleeue, and himſelfe beleeues not, is himſelfe a ſtrange wonderment: ſo, hee that ſees Gods Church ſuffer ſuch tortures, for the Word of God, and yet queſtions the diuine Authour thereof, is a maruellous, or rather a monſtrous Atheiſt.
It is a queſtion ordinarie amongſt Schoolemen, whether the iuſtification or conuerſion of a ſinner be a worke miraculous; they ſay no: though they acknowledge therein ſomething aboue nature, yea againſt particular nature. Quid maius poteſt eſſe prodigium, quàm ſub momento breuiſſimo ex rapaciſſimis Publicanis Apoſtolos fieri? ex perſecutoribus truculentis praedicatores Euangelij patientiſſimos reddi, ita vt eam quam perſequebantur fidem, etiam effuſione ſui ſanguinis propagarent, ſaith Caſſian.
Ʋſe. And if there were nothing elſe, this mee thinks ſhould ſettle the verieſt Atheiſt in perſwaſion, that the doctrine of Scriptures came out from God. To Gods children let it be a ſettling of their Faith, that it neuer wauer about this principle.
Obiect. Leſt any ſay, The Argument is not demonſtratiue; in as much as Priſcillianiſts, Donatiſts, other Heretiques hauehave reſiſted vntounto ſheading of Bloud, to maintaine their Hereſie and Superſtition.
Anſw. We confeſſe there are amongſt Heretiques, men ſtrongly deluded, and euen ambitious of ſuffering. Yet betwixt the Deuils and Gods Martyrs theſe differences are obſeruable: Firſt, in the manners and conuerſation of one and other, to the eye of Naturaliſts euident. Priſcillianiſts were knowne to be men of vicious life, and in matters of Oath and Religious Hypocriſie, profeſſedly impious: To Chriſts Martyrs, their perſecutors hauehave beene forced to giuegive teſtimonie of their honeſtie. Pilate could ſay of our Sauior,cLuk. 23.4. I find no euill in this man; Lyſias in Paul findesdAct. 23.29. nothing worthie of Death or Bonds; Pliny to Traian giues teſtimonie of Chriſtians in offenſiue life; except in matter of their Superſtition (as he calls it) they were vnrebukeable.
A ſecond difference ariſeth from meaſure of their paſſions and patience; where, Storie and Experience giues eminence to Chriſtians. Sawes, and Spits, and Gridyrons, were tryals peculiar to Chriſtians; neuer was Chriſtian ſeueritie ſo ſauage againſt Heretiques, as was Heatheniſh or Hereticall Crueltie againſt Gods Children; vnderunder which, notwithſtanding their patience was perfect, to the aſtoniſhment of Beholders, who can ſample, amongſt Heretiques, that of Lawrence on the Gridyron? daring as it were the Tyrants malice, Aſſum eſt, inquit, Ambroſ. Offic. lib. 1. cap. 41.verſa & manduca. Ita animi virtute vincebat ignis naturam, ſaith S. Ambroſe.
The power of the Word of God we hauehave thus ſeene in generall; as it is obſerued by the Apoſtle, and inferred to be ſo mightie in this people, ſo let vsus view it. It wrought effectually in this people; for they imitated the Churches in ſuffering.
Obſer. That man may ſay indeed, the word is mightie and effectuall in him, with whom it preuailes ſo farre, as to make him a willing ſufferer for the Truths ſake. Something it is, when it works Faith and Obedience in dayes of eaſe; yet in ſome reuolts it hath thus farre preuayled. To whom it is giuen not only to beleeue, ePhilp. 1.29.but contentedly to ſuffer for the Name of Chriſt, theirs is the priuiledge.
The hardeſt point of obedience, is to obey in ſuffering.fMat. 20.22. Can you drinke of my Cup, ſaid our Sauiour to his ambitious Diſciples? that is the tryall.
Reaſons.Firſt, Naturally wee louelove eaſe: and there is nothing more hard to fleſh and bloud, then paſſions and patience. Wherefore herein hauehave beene noted the fouleſt fals of greateſt Saints.
Secondly, Beſides, in that caſe, a man muſt ſometimes tranſcend ſenſe; and whatſoeuer this World affords to ſuſtayne him: beleeuing one contrary in another; as that hee raignes as a King, whiles hee ſuffers as an abiect Miſcreant.
Vſe. This make we our Touch-ſtone, to try truth of Conuerſion by power of the Word of God. Many are the effects it hath in the hearts of Caſt-awayes; it humbles, comforts, reformes them in a meaſure. Thus farre it preuayles with few, or none of them, to make reſolute, to ſuffer for the Truth. Faith and Repentance are the rifeſt things in Profeſſion: then patience in affliction, or reſolution to ſuffer, no vertue more rare. Vſually wee deſire to indent with the Lord, and ſo far as may ſtand with commodity, reputation, louelove of Neighbours; ſo farre only are we for the Goſpell. Remember who ſaid,gLuke 9.23. He that takes not vp his croſſe to follow Chriſt, is not worthy of him: whoſo doth it not daily, in the preparation of his minde, is no meet Diſciple for him.
The amplification of their ſufferings is by compariſon of likes; they ſuffered as others: the points wherin they reſembled are, Firſt, the paſſions, ſame things. Secondly, qualitie of perſecutors, from like men; their owne Countrimen. This latter brought to amplifie their patience, there being no vnkindneſſe that goeth ſo neere, as what proceeds from men linked to vsus in bonds of Nature, Amitie, or otherwiſe.
Obſer. Conſidering the perſons, Authours of their vexation, me thinkes I ſee, the vnlimited violence of a Perſecutors malice againſt Gods Children for truths ſake; It knowes no bonds of Nature, or Amitie; breakes furiouſly thorow all, to wreake it ſelfe vponupon the Truth. Neyther Country, nor Friendſhip, nor Kinred, nor any thing that a Perſecutour reſpects in his malice. Here a mans chiefe enemies are they of his owne houſe, hLuke 21.16.Father againſt Sonne, Sonne againſt Father; Parents and Brethren betray, and perſecute to death.
How neere was the Tye betwixt Saul and Dauid, by Kindneſſe, and Affinitie? that is no reſtraint to Sauls malice; neerer that betwixt Cain and Abel; yet inhibits not from cruell Murther. In all experience, no Hatred ſo deadly, as what ariſeth for cauſe of Religion: whether the cauſe be this, that the Lord thus puniſheth the contempt of Religion in Perſecutors, giuing them vp to bee voyd of naturall affections; or what elſe I know not; once this I know, the greateſt amongſt ſpirituall Plagues are reſerued for Perſecutors; and it isiRom. 1.31. no ſmall wrath to hauehave Nature ſo farre depraued.
Ʋſe 1 Firſt, Let it ſerue for caution to all guiltie of Perſecution; to all to take heed how they harbour malicious minds againſt the Goſpell; leſt they prooue Monſters in Nature. Were it not a wonder and aſtoniſhment, to ſee a Mother become the Murtherer of her own ſon, &c? Certainly, that malice, that growes vponupon point of Religion, is vnlimited; and knowes no ſtay, till it make men Monſters in Nature.
Ʋſe 2 Secondly, Let no man thinke ſtrange concerning this try all, as if ſome new thing were come vponupon him. It is bitter, I confeſſe, to ſee naturall LoueLove turned into vnnaturall Enmitie. But remember who ſaid: When kPſal. 27.10.Father and Mother forſake me, the Lord takes me vp. And he that in ſuch caſe, hates not Father for Chriſts ſake, is not worthy of him.