Exposition of 1 Thessalonians, Chapter 5 · Verse 16
VERS. 16.
Reioyce euermore.
WE hauehave here two things; Firſt, The act or dutie, Reioyce. Secondly, The continuance of the dutie, euermore.
Of ioy, wee finde foure ſorts, according to the ſeuerall grounds and manners of reioycing.
Firſt, Ioy Naturall; ariſing from preſence and fruition of ſomething good to Nature; as health, ſtrength, cheerefulneſſe and the like.
The ſecond, they call ſecular or worldly ioy; ſuch as riſeth from preſence of things good according to the ſtate and eſteeme of the World; ſuch as Dauid intimates, When xPſal. 4.7.Corne and Wine and Oyle are increaſed. As Eſay, yEſay 9.3.The ioy of Harueſt.
The third is, as ſome call it, Criminall Ioy; which Dauid taxeth in the wicked, as a marke of a helliſh diſpoſition; They zPro. 2.14.reioyce in doing euill; and as SALOMON; Delight in the frowardneſſe of the wicked.
The fourth is, that which is called holy or ſpirituall ioy; in Pauls phraſe, The aRom. 14.17.Ioy of the Holy Ghoſt. It differs from the former, in two things eſpecially. Firſt, In the ground or matter of reioycing; which in ſpirituall Ioy, is the fauour of God; and the fruites and pledges thereof, in pardon of ſinnes, Sanctification, hope of Glory.
Secondly, In the manner of reioycing, in things naturall or ſecular. (For ſinnes are griefe to the Spirit of God.) In theſe things there may be a kind of holy and ſpirituall reioycing; as when wee ioy in them, not ſimply as good to Nature, and ſtate of this life; but as pledges of Gods fauour, and furtherances of a better life. So were the Iſraelites commanded, to bLeuit. 23.40.reioyce before the Lord, in all they put their hand vntounto. And had their annuall Feſtiuities, to procure and manifeſt their reioycing in Gods fauour, teſtified euen in temporall bleſſings.
The Text muſt bee vnderſtood of this holy and ſpirituall Ioy, which the ſame Apoſtle cals,cPhilip. 4.4. reioycing in the Lord; that wee hauehave him gracious and good vntounto vsus, and teſtifying his fauour by temporall or ſpirituall bleſſings.
Queſt. It is queſtioned here in great earneſt by Interpreters, how Ioy ſo conſtant and vninterrupted is required of vsus: Is there not dEccleſ. 3.4.a time to mourne?
Anſw. The toyle is much to aſſoyle the doubt, amongſt thoſe that moue it. This firſt they lay for ground: That the ſpeech is directed onelyonly to GODS Children: this alſo may be added; to Gods children demeaning themſelues, as his children. That yeelded, the anſweres are various. Alwayes: that is to ſay, ſay ſome, in all States, aduerſe or proſperous; whatſoeuer condition God is pleaſed to place them in, they hauehave conſtant cauſe of ioy and reioycing.
There bee that thus interprete; Reioyce euermore; Si non actu, ſaltem habitu. I muſt confeſſe,Caietan. that diſtinction in this c…ſe, is to me a riddle: except perhaps they would ſo be vnderſtood, that we ſhould alwayes hauehave a diſpoſition to reioycing.
A third thus, Reioyce euermore; that is, hauehave alwayes matter of reioycing; ſo demeane your ſelues, that you may hauehave continuall ioy of the holy Ghoſt, through ſence and aſſurance of Gods fauour.
Sure it is, Gods children alwayes hauehave, or may hauehave cauſe of reioycing. The promiſe is, Their eIoh. 16.22.ioy none ſhall take from them; to this end is the Comforter giuen, to abide with them for euer; amongſt the plenty of fruits he brings with him,fGal. 5.22. ioy hath not the meaneſt place.
The conſtant cauſes of their ioy, Bernard referres to theſe two heads. Firſt, exhibita. Secondly, promiſſa.
Things exhibited, and already giuen;Bernard. as the writing of our names in Gods Booke of life; by ſo vnchangeable a Decree, that it is as poſſible for God to ceaſe to be God, as to alter his Decree of Election. To which adde thoſe other bleſſings appendent: pardon of ſinnes in iuſtification; the continuall ſupply of his Spirit, to ſanctifie and renew vsus. Theſe and the like, are bleſſings already exhibited; affecting Paul with ioy no leſſe then gRom. 8.37, 38triumphant in the middeſt of tribulation.
Obſer. If any ſay, The ioy we ſpeake of, ariſeth from ſenſe and aſſurance of our ſharing in theſe bleſſings, which ſenſe may hPſal. 51.12.be loſt.
Anſw. If loſt, as I confeſſe it may be, the fault is much what our owne. Secondly, where ſenſe failes, faith ſhould make ſupply. Beleeuing aboue, yea againſt ſenſe, thatiPſal. 73.1. yet God is good to Iſrael, & to ſuch as are of a cleane heart. They are ſound concluſions; Whom the Lord once loues, he euer loues: and his kRom. 11.29.gifts and calling are without repentance. God ſometimes withdrawes the ſenſe of his fauour, whether for chaſtiſement; or for triall; or for preuention; alwayes in louelove to his children. From Dauid, for chaſtiſement; yet … louelove, and fatherly care, leſt he ſhould periſh in his ſinne through impenitencie: from Iob, for triall; yet in louelove, of purpoſe to iuſtifie his ſinceritie, againſt the imputation of mercenarineſſe charged on him by the Deuill. From Paul, for preuention; that he ſhould not bel2. Cor. 12.7. puffed vp through abundance of Heauenly Reuelations.
But if in things exhibited, perhaps our ioy may faile vsus; yet in things promiſed, wee hauehave conſtant cauſe of reioycing. The bleſſings promiſed, & not yet reached vntounto vsus, Hope eſpecially hath eye vntounto; and that fils the heart with ioy vnſpeakeable and glorious, amids neuer ſo ſeeming cauſes of ſorrow. Be it, that the Lord hath with-drawne the ſenſe of his fauour; yet hope there is, ſuch as makes not aſhamed, that he will yet lift vp the Light of his countenance vponupon vsus. Be it, that he permits vsus in ſome particulars to fall; yet hope there is, that mPſal. 37.24.he will put vnderunder his hand. Suppoſe wee feele a rebellious nature, reſiſting againſt the power of Gods Grace: Hope we hauehave, built on Gods promiſe, that a day ſhall come, when the whole body of ſinne ſhall bee deſtroyed; and in the interim, thatnRom. 8.35. nothing ſhall ſeparate. In a word; againſt all euils that may aſſaile vsus; three things there are, that we may with ioy behold in the promiſe. Firſt, protection. Secondly, reſtitution. Thirdly, deliuerance. In defects of good things, and the ſmall meaſures thereof; Firſt, preſeruation. Secondly, growth. Thirdly, perfection of Grace and Glory.
Doth the Lord permit vsus to temptation? Hiso2. Cor. 12.9. grace is ſufficient to ſupport vsus. Doth he ſuffer vsus to bee ouercome in temptation? Yet promiſeth he reſtitution, by a new act of grace rayſing vsus: And at length, to ſet vsus out of the reach of all temptations.
Enioy we any good grace of God, though in neuer ſo weake meaſure? Firſt, hee aſſures vsus, that little is p2. Cor. 1.22.a pledge of more. Secondly, euen that little, he will enableqReue. 3.8. to get finall victory. Thirdly, and to perfect it to the day of the Lord Ieſus: and after this life, to make vsus pure, as he is pure; perfect, as our heauenly Father is perfect. So many cauſes of conſtant ioy, are there to all Gods children.
Where are they then, that charge on Gods Spirit, ſuch a depth of ſorrow, and ſadneſſe-working in the hearts of his children? and for this draw backe from entring Religious courſes; becauſe their ioy, which as Epicures, they make their Idoll, they thinke all loſt; applying that prouerbiall ſcomme taken vp, I thinke amongſt the cups of Germanie, to Gods Spirit; Spiritus Caluinianus eſt ſpiritus melancholicus. What doe they leſſe then blaſpheme, while they thus ſpeake? What? when Gods Spirit promiſethr1. Pet. 1.8. ioy vnspeakeable and glorious: when Chriſt tels vsus, ofſIoh. 16.22. ioy that ſhall neuer be taken away: PAVL, that as well ioy, as holineſſe is thetGal. 5.22. fruit of the Spirit, ſhall wee dare thus to ſpeake?
And is it no ioy that Gods children feele in pardon of ſinnes, peace of Conſcience, hope of glory? See themuRom. 5.3. ioying in afflictions; triumphing in death; profeſſing morexPſal. 4.7. ſweetneſſe in experience of Gods fauour, then Epicures find in all pleaſures the world can afford them.
This I adde more: A profane Epicures heart is neuer free from ſorrow, either in ſenſe, or expectation, or in the cauſe. Salomon ſaid not for nothing,yProu. 14.13. In the middeſt of laughter the heart is heauie. Suddenly they are ſurpriſed with the zDan. 5.6.terrours of death, and iudgement: or if they feele not, yet they feare: or if any hauehave ſo put from him all ſenſe, and feare of euill; ſo much the more cauſe of ſorrow and lamentation hath he; becauſe God hath hardened his heart, that he may deſtroy him.
I ſay as DAVID.aPſal. 34.8. Oh taste and ſee how gracious the Lord is; make experiment but a while, in holy & Religious courſes; I am deceiued, if thou change not thy mind, and ſay as SALOMON, Of all other laughter and ioy, bEccl 2.2.it is madneſſe. Sure it is, the ioy of Gods Spirit is not knowne but by experience; which made Paul ſay,cPhil. 4.7. It paſſeth all vnderſtanding; none but he that feeles it, knowes the comfort of it. Something wicked men imagine thereof, partly by that they ſee in Gods children, partly by ſenſe of the contrary in themſelues; which made BALAAMdNum. 23.10. wiſh to die the death of the Righteous. But the thorow vnderſtanding of it, is not gotten but by experience. I beſeech you ſeriouſly thinke of it, and let not Satan by this idle ſuggeſtion, depriue you of ſaluation. It is a true ſaying of that Ancient: Religio is lata, though not diſſoluta: And as true, that by changing our courſes, we loſe not our ioyes, but exchange them; Tranſitory, fading, earthly ioyes, fore1. Pet. 1.8. ioy vnſpeakeable, glorious, and that fadeth not away.
Or if this mooue not, thinke of him that ſaid; A time will come when they muſtfLuk. 6.25. waile and weepe, that feared not before the Lord; and what Iob hath, The gIob 20.5.reioycing of the Hypocrite is but ſhort: they ſpend their dayes in wealth and iollitie; andhIob 21.13. in a moment goe downe to Hell. What weeping and wailing ſhall there be amongſt Epicures at the laſt day? when they ſhall ſee ABRAHAM, ISAAC, IACOB, and all the Prophets and righteous men iLuk. 13.28.admitted into Gods Kingdome, and themſelues ſhut out of doores.
Secondly, As it ſerues to animate Gods children to continue their holy courſes, attended with ineffable ioy; ſo withall, to checke, their needleſſe framing of griefe and perplexitie to themſelues; after a ſort willingly putting from them that fruit of the Spirit, ioy in the fauour and free grace of God: That though the Lord hath done wonderfull things for their ſoules; deliuered them from power of darkeneſſe; mortified their corruptions; ſanctified them by his Spirit; yet macerate their ſoules with ſorrowes, and pine away in perplexed feares of the wrath of God, from which they are deliuered.
What is it that ſhould thus perplexe a Childe of God, truely fearing his Name, and deſiring in all things to liue honeſtly? Is it their paſt ſinnes? they are no ſooner repented, but they are forgiuen; and ſo eſteemed, as if they had neuer bin committed. Is it their preſent imperfections? They are couered with the perfection of Chriſts obedience. Is it the rebellion of their hearts? That iſſues not from them, but fromkRom. 7.20. ſinne dwelling in them. Is it doubt of perſeuerance? That is founded, on how many pillars, that ſhall neuer bee ſhaken? Gods lIohn 10.29.power and promiſe; Chriſts merit and interceſſion: Gods Spirits vertue, and continuall ſubminiſtration. Is it afflictions? They mRom. 8.28.worke to our good. Is it Death?nHeb. 2.14. Chriſt hath ouercome it. Is it Iudgement? It is oRom. 8.33.God that iuſtifieth. Is it Damnation? There is none to them that are in Chriſt.
To conclude, thou canſt thinke of nothing that can be true cauſe of ſorrow to thee, being in Chriſt; not walking after the fleſh, but after the Spirit.
pPſal. 43.5.Why art thou then caſt downe, my ſoule? and why art thou ſo diſquieted within mee? Truſt in the Lord, he is the helpe of thy countenance, and thy God.qPhil. 4.4. Reioyce in the Lord alwayes, and againe I ſay, Reioyce. He is not thorowly thankefull for Gods fauours, whom they affect not vntounto reioycing.
And let that bee a ſecond point of notice from this Text; that Gods fauours ought to affect vsus euen to reioycing. So is the Precept.rPhil. 4.4. Reioyce in the Lord alwayes, againe I ſay, Reioyce: he doubles the mandate, to ſhew the neceſſitie of the dutie. The end of Leuiticall Feſtiuities was this:
It is in truth the top of Thankefulneſſe; arguing not onelyonly our ſenſe of Gods fauour, but our right prizing and valuation of his bleſſings. Who feeles himſelfe affected with Ioy, for a benefit of no eſteeme with him? And who, but a man conceiuing ſome ſingular ſweetneſſe in the fauours of God, can bee affected with them vntounto reioycing? Therefore the Lord ſometimes permits vsus to ſenſe of the want of them, that in the reſtoring we might find fuller comfort.Ber. in Cantic. Serm. 68. Sweetly ſaid BERNARD, Placet cunctis ſecuritas, ſed ei magis qui timuit, lucunda omnibus lux, ſed euadenti de potestate tenebrarum iucundior. Tranſſiſſe de morte ad vitam, vitae gratiam duplicat. It is his opinion; that though Angels in Heauen hauehave their Ioy, in that God was pleaſed to preſerue them in the ſtate of Bleſſedneſſe; yet more full is the Ioy of Gods Children, the ſonnes of men; that once fell from their happineſſe, and are againe reſtored by the death of Chriſt.
Lamentable is the coldneſſe of our affections in enioying the fauours of God; that howſoeuer wee can ſometimes ſay, God a thanke, yet euen his prime fauours, ſuch as accompany Saluation, few are ſo farre affected withall, as to reioyce in them; It were well wee did not ſometimes murmure againſt him, for the ſmall meaſures of Grace beſtowed on vsus. It ſeemes little to vsus, toſMarke 9.24. ſee our infidelitie, and ſtriue againſt it; though that argue the preſence of Faith; except wee obtayne full victorie againſt all doubtings. Little we thinke it, that wee hauehave a tNehem. 1.11.deſire to feare Gods Name; though euen for that, Nehemiah layes clayme to the promiſe of God, except wee be quite rid of all ſecuritie, and euen ſeruilitie in our feare. Little, that wee hauehave receiued a deſire in all things to liue honeſtly; though that, in Pauls acknowledgement, be the uHeb. 13.18.marke of a good Conſcience; except alſo our abilities to doe good, bee anſwerable to our will. Oh, Brethren, conſider; Theſe little gifts are great fauours, if we conſider our no merits at the Giuers hands; yea, our deſeruings of the contrary. Be admoniſhed to acknowledge them according to their worth; and to make euen the leſt teſtimonies of Gods fauour, occaſions to thee of reioycing.xMat. 25.23. Hee ſhall neuer bee ruler ouer much, that is not faithfull in his little. Neuer let him looke for perfection, that rightly prizeth not the beginnings of Grace in his heart.
But much more damnable is that diſcontentment at ſundry prime bleſſings, tending to life and godlineſſe, to be ſeene in our multitude. It was in Pauls eſteeme a chiefe Bleſſing granted vntounto Iewes, that toyRom. 3.2. them were committed the Oracles of God. A ſpeciall fauour God promiſeth it to his Church; To zIer. 3.15.giuegive them Paſtours after his owne heart, to feed them with knowledge and vnderſtanding. Saith the Euangeliſt of it vouchſafed to ZABVLON and NEPHTHALI; It is aMat. 4.16.as light to them that hauehave long ſitten in darkeneſſe, and in the ſhaddow of death. O wretched Miſcreants they, that cry out vponupon this bleſſing and fauour of God; as of ſome great vengeance; and as Gadarens, preferre their ſwiniſh affections, and brutiſh pleaſures, before the ſacred Word of God, that ſhould bee to vsus, as to IEREMIE,bJer. 15.16. The very ioy and reioycing of our hearts! Wonderfull is Gods patience in mens prouocation; I ſhould elſe wonder, that hee had not long ſince ſent vponupon vsuscAmos 8.11. that famine in the Prophet; not of bread, and water, but of hearing the Word of God.
Queſt. Laſtly, would any know how he may prouide to hauehave this holy Ioy alwayes conuerſant with him?
Anſw. Three Graces of God there are eſpecially auayleable this way: Firſt, Faith. Secondly, Hope. Thirdly, Conſtant Obedience. Faith giues vsus title to the promiſes: to Chriſt his Merits, Righteouſneſſe, Kingdome. If that faile vsus in the exerciſe, yet hope ſuſtaines the Soule; while it beholds the bleſſings in the promiſe certaine, though not yet exhibited.
Obedience, conſtant and vninterrupted, qualifies vsus after a ſort, to receiue the Promiſes; and as an euidence furthers vsus in expectation of the Bleſſings. Neyther Faith, nor Hope are founded on our Obedience; but the exerciſe of both is furthered by Obedience; in ſuch ſort, that longer then thou holdſt on conſcionably thy courſe of holy Obedience, thou canſt neyther bee aſſured of Gods Fauour; nor on any ſound euidence, except his Bleſſings promiſed.Bernard. de Ʋerb. Apoſt. non eſt Regnum Dei, &c. ſer. 2. Sic fatui filij ADAM, & praecipiti ſaltu iuſtitiam tranſilientes & pacem, rem finalem in principium conuertere & peruertere vultis? Nemo enim est qui gaudere non velit. Non ſtabit & non erit iſtud, quia ſicut non eſt pax impijs, ſic nec gaudere impijs. Non ſic impij, non ſic. Prius eſt iuſtitiam, facere, inquirere pacem, & proſequi eam, & ſic demum apprehendere gaudium, imò à gaudio comprehendi.