Sermon on 1 Thessalonians 5, Text
¶A FRVITFVLL SERMON, VponUpon part of the 5. Chapter of the firſt Epiſtle of Saint Paule to the Theſſalonians.
By Henry Smith, Which Sermon being taken by Characterie, is now publiſhed for the benefite of the Faithfull
AT LONDON, Printed for the widdowe Broome. 1591.
1 Theſſ. 5, 19, 20. 21. 22.
19. Quench not the Spirite. 20. Deſpiſe not Prophecying. 21. Trie all things, and keepe that which is good. 22. Abſtaine from all apparance of euill.
HAuing lately ſpoken of theſe wordes; In all thinges giuegive thankes, and quench not the Spirite: Touching the firſt, I ſhewed you, that it is an eaſier thing to obtaine of God, than to bee thankfull to him; for moe hauehave gone away ſpeeders,Luke 17, 17. than hauehave gone away thankers. Then howe the wicked are beholding to God aſwell as the iuſt, and therefore it is ſaide, that the ſunne dooth ſhine vppon the iuſt and vniuſt. Then howe Iaacob came not ſo bare to Laban,Gen 19, 30. (when he brought nothing with him but his ſtaffe in his hande) as man commeth into this worlde, without ſtrenght or ſtaffe to ſuſtain him, which made the Apoſtle to aske:1 Cor 4, 7. What hauehave you which you hauehave not receiued? Therefore, to teach man to bee thankefull vntounto his Maker, he was not made in Paradiſe, the place of ioye and happineſſe; but being made out of Paradiſe, hee was brought into Paradiſe, Gen 2, 8.to ſhew how all his ioy and happineſſe came from God, and not from Nature, that hee might knowe where to beſtowe hys thankes. Therfore Dauid to perſwad all men vntounto thankfulneſſe, ſaith: It is a good thing and pleaſant to be thankfull. Pſal 147, 1.If hee had ſaide, no more but good, all which louelove goodneſſe were bounde to be thankfull, but when he ſaith not onelyonly good, but pleaſant too, all which louelove pleaſure are bounde to bee thankefull: and therefore, as Peters Mother in lawe,Math 8, ſo ſoone as Chriſt had healed her of a feuer, roſe vp immediatly to miniſter vntounto him: So we ſo ſoone as Chriſt hath doone any thing for vsus, ſhoulde riſe vp immediatly to ſerue him.1 Sam 1. As Annah when ſhe had receiued a ſonne from God, did conſecrate him to God againe: ſo what ſoeuer we receiue of God, we muſt giuegive it to God againe; that is, vſe it to his glory, and make it one of our meanes to ſerue him, for all things which wee receiue in this life, are giuen vntounto vsus, leaſt we ſhould want any meanes to ſerue God.
Then becauſe the Apoſtle requireth thankes for all thinges, I ſhewed you, that hee is not thankfull before God, which thanks him only for his benefites, but hee is thankefull in deede, which thankes him for his chaſtiſement. It may bee while the Lord giueth, many will ſay: Bleſſed be the name of the Lord: but when the Lord taketh away,Iob 1▪ who will ſay bleſſed be the name of the Lorde. There is one example thē of Paules doctrine, which is: in all things to giuegive thankes. There is an other example of Paules doctrine, which gaue thankes to GOD for his rodde: for an obedient childe dooth not onelyonly kiſſe the hand which giueth, but the rod that beateth.
After, ſpeaking of theſe wordes, Quench not the Spirite; I ſhewed you that the Spirite, doth ſignifie the gifts of the Spirite: the Spirite in the third of Mathewe,Math 3, is likened to fire, and therefore Paule ſaieth well, Quench not the Spirite, becauſe fire may bee quenched.
Heere I tooke occaſion to ſpeake of zeale, which is the fire of the Spirite; ſhewing you that GOD is pleaſed with zeale, as men are pleaſed with louelove. But as Chriſt did baptiſe with fire; Math 3, 11.ſo Iohn did baptiſe with water: And, as the holie Ghoſt deſcended with fire; ſo hee did deſcend with a winde that cooleth fire: Acts 2,ſhewing, that our zeale ſhould bee a temperate zeale, Eſay 58, 2,as our Maſters was. Eſaiah was commaunded to crye, but not to roare. The Iewes might not gather too much Manna, Exo 16, 18.no more than they might gather too little: as there is a meaſure in knowledge, ſo there is a meaſure in zeale; that is, be zealous according to diſcretion, as Paule ſaith,Rom 12, 3. Bee wiſe according to ſobrietie. The Diſciples were commended for their zeale, Math 10, 28.when they left all to followe Chriſt: but Chriſt reprooued them for their zeale, when they woulde pray for fire fromLuke 9, 55. heauen to conſume the Samaritanes. Therefore zeale and diſcreation vnited togeather, are like the two Lyons which ſupported the throne of Salomon;1 Reg 10, 20. and hee which hath them both, is like Moiſes for his mildnes, and like Phineas for his feruencie: therefore, as wine is tempered with water, ſo let diſcretion temper zeale. But I neede not bring water, to quenche that fire which is out already; I would rather I could ſay of you, you are too zealous, as Paule tolde the Athenians they were too ſuperſtitious. Acts 17. 22.But our ſickneſſe is not a hot ſickneſſe, but a colde ſickneſſe; the hotte bodie is diſtempered, but the colde bodie is dead.
Then I ſhewed you, howe the Spirite is quenched, as a man dooth quench his reaſon with ouer much wine: and therefore wee ſaye, when the wine is in, the wit is out; becauſe before hee ſeemes to hauehave reaſon, and nowe hee ſeemes to hauehave none: So our zeale, and our Faith, and our louelove, are quenched with ſinne. Euerie vaine thought, and eueryevery idle worde, and euerie wicked deede, is like ſo many droppes to quench the Spirite of GOD. Some quench it with the buſineſſe of this worlde: ſome quench it with the luſtes of the fleſh: Some quench it with the cares of the minde: Some quench it with long delaies: that is, not plying the motion when it commeth, but croſſing the good thought with badde thoughtes, and doing a thing when the Spirite ſaith doe it not: as Acbab went to battaile after hee had conſulted with the Prophet: therefore Paule ſaith;Eph 4, 30. Grieue not the Spirite: ſhewwing that the Spirite is often grieued before it be quenched, and this is principaly to bee remembred that when a man beginnes to grieue and checke, and perſecute the Spirite, lightly hee neuer ceaſeth vntill hee hath quenched it; that is, vntill he ſeeme to hauehave no ſpirite at all, but walketh like a lumpe of fleſh.
After Quench not the Spirite, followeth Deſpiſe not Prophecying: In the ende of this Epiſtle, Paule ſpeaketh like a Father which is come to the ende of his life, who becauſe hee hath but a while to ſpeake, heapeth his leſſons together, which he would hauehave his ſonnes remember when hee is gone: ſo Paule, as though he were ſet to giuegive good counſaile, and had no leyſure to ſpeake that he woulde, ſendeth the Theſſalonians a briefe of his minde, which their meditation ſhould after amplifie and expounde vntounto them: His firſt aduiſe is, quench not the Spirite: that is, when a good motion commeth, welcome it like a friende, and croſſe it not with thy luſtes: for luſtes are enemies to the benefite of the Soule.
The ſecond Admonition teacheth how the firſt ſhould be kept, Despiſe not prophecying, and the Spirite will not quench, becauſe prophecying dooth kindle it.
The thirde Admonition teacheth howe to make fruite of the ſecond, Try the doctrines of them which prophecie, & thou ſhalt not beleeue errour for trueth, but holde the beſt.
The fourth Admonition is the ſumme of all, and it commeth laſt, becauſe it is longeſt in learning; that is, Abſtaine from all apparance of euill. This is the ſumme of al, for he which can abſtaine not onelyonly from euill, but from the apparance of euill, is ſo perfect a man, as can bee found in this ſinfull life.
Place all theſe together, and it is as if Paule ſhould ſay, Quench not the Spirite by despiſing of Prophecying, neither despiſe Prophecying, becauſe all doe not Prophecie alike; but rather when you heare ſome preach one way, and ſome an other; when you ſee ſome follow him, and others followe him, doe you trye the doctrines by the Scripturs,Acts 17, 11. as the men of Beroea did, and chooſe that which is beſt, and ſoundeſt, and trueſt, hauing alwaies ſuch an eye to the Trueth, that you abſtaine from all apparance of errour; ſo iealous the Holy Ghoſt would hauehave vsus of our faith, that wee ſet no Article vponupon our Religion, but that which is an vndoubted truth; as Moyſes did nothing in the Tabernacle, but that which was ſhewed in the patterne ſet downe before him.
The occaſion of theſe Leſſons, ſeemes to come of this; that there were ſome among the Theſſalonians as there bee among vsus, which did forſake all Religion, becauſe the Preachers did not agree, or becauſe the liues of Profeſſors gaue ſome offence, therefore Paule ſheweth that there is no cauſe, why they ſhoulde miſlike the Word for the Preacher; or why they ſhoulde deſpiſe Religion for the Profeſſour, becauſe the Word & the Religion is not theirs: for they can no more bee polluted by them than God. Then he concludeth, that feeing it is neceſſarie, that there ſhall be alwaies errours and hereſies, to trye vsus; we ſhould alſo trye them, and thereby bee prouoked ſo much the more from errour or hereſie, that we abſtaine euen from the appearance thereof, leaſt wee fall into the ſinne; this is the ſcope of theſe wordes.
Despiſe not Prophecying. This Admonition is (as it were) the keeper of the former: for by prophecying the ſpirite is kindled, and without prophecying, the ſpirite is quenched; and therefore after Quench not the ſpirite, Paule ſayth, Deſpiſe not Prophecying: ſhewing, that as our ſin dooth quench the ſpirite, ſo Prophecying doth kindle it. This you may ſee in the Diſciples that went to Emaus: of whome it is ſayde, when Chriſt preached vntounto them out of the Lawe and Prophets, their Spirite was ſo kindled with his prophecying, Luk 24, 32,that theier heartes waxed hot within them.
This you may ſee againe in Saules Meſſengers, which were ſent for Dauid,1 Sam 19, 20. when they came among the Prophets, and hearde them prophecie, their Spirite was ſo kindled, that they coulde not chooſe but prophecie alſo: in ſo much, that when Saule came after himſelfe, and hearing the Prophets, as they did, the Spirite came vponupon him likewiſe, and hee prophecied too, where-vponupon it was ſaid:1 Sam 19, 23. 24. Is Saul alſo among the Prophets? This is no maruell that the Spirite of man ſhoulde bee ſo kindled, and reuiued, and refreſhed with the word, for the word is called the foode of the ſoule: Heb 5.take away the worde from the ſoule, and it hath no foode to eate, as if you ſhould take foode from the bodie, the bodie woulde pine: And therefore Salomon ſaith, without viſions the people perriſh: Prou 29▪ 18.that is, without out Prophecying the people famiſh. Therfore, he which loueth his ſoule, had not neede to despiſe Prophecying, for if hee deſpiſe Prophecying, then verily he famiſheth his owne Soule, and is guiltie of her death.
The Apoſtle might hauehave ſaid, LoueLove Prophecying, or honour Prophecying: But why dooth he forbid, to deſpiſe Prophecying? Why did Chriſt ſay, The poore receiue the Goſpell, Mat 11, 5.but to ſhewe that the rich did contemne it? Why dooth Paule ſay, I am not aſhamed of the Gospell, Rom 1, 16.but to ſhewe that manie are aſhamed of it? Euen ſo he ſaith, deſpiſe not Prophecying ▪ ſhewing, that the greateſt honour we giuegive to Prophets, is not to deſpiſe them: and the greateſt louelove which we carrie to the Worde, is not to loath it. If wee doe not deſpiſe the Preachers, then we thinke that we honor them enough; and if we doe not loath the Worde, then we thinke that we louelove it enough: therefore the Apoſtle ſaith, Deſpiſe not Prophecying, for honour Prophecying.
Prophecying heere dooth ſignifie Preaching,Rom 1▪ 14. as it dooth in Rom 1, 14. Will you knowe why Preaching is called Prophecying? To adde more honour and renowne to the Preachers of the Word; to make you receiue them like Prophets, and then Chriſt ſaith,Mat 10, 41. you ſhall hauehave a Prophets rewarde: that is, not ſuch a reward as you giuegive, but ſuch a rewarde as God giueth.
Laſtly, if you marke, Paule ſayth not Deſpiſe not Prophets, but Prophecying; ſignifying, that from the contempt of the Prophets, at laſt wee come to deſpiſe Prophecying too, lyke the Iewes, when they were offended with the Prophet, charged him to prophecie no more. Iere 11, 21.Therfore as Chriſt warned his Diſciples, to heare the Scribes and Phariſies,Mat 23, 3. although they did not as they taught, ſo Paule warneth the Theſſalonians, that if any Prophets among them, do not as they teach, and therefore ſeeme worthie to bee deſpiſed like the Scribes and Phariſes: yet that they take heede, that they doe not deſpiſe Prophecying, for the Prophets.
Becauſe the Preachers are deſpiſed, before the worde bee deſpiſed; therefore we will ſpeake firſt of their contempt. Chriſt asked his Diſciples what they thought of him? Mat 16, 13.So I woulde aske you, what you thinke of Preachers? Is he a contemptible perſon, which bringeth the Embaſſage of God?2 Cor 5, 20, which hath the name of an Angell,Reu 1 20, and all his wordes are Meſſengers of life? is he a contemptible perſon? Prophets are of ſuch account with GOD, that it is ſayde: God will doe nothing, Amos 7, 3.before hee reueale it vntounto his Prophets: ſo Prophets are as it were GODS Counſellers. Againe, Kinges, Prieſtes, and Prophets, were figures of Chriſt: all theſe three were annointed with Oyle,1 Kings 13, 1, to ſhewe that they had greater graces than the reſt, but ſpecially the Prophets are called men of God, to ſhewe that all which are of God, will make much of Prophets for Gods ſake: therefore,1 Cor 14, 34. women are forbidden to take vppon them to prophecie, leaſt that noble calling ſhoulde become vile and deſpiſed, by ſuch vnskilfull handlers of it. Therefore when the Prophet Eliſha, would ſend for Naaman the leaper, to come vntounto him, theſe were his words:2 King 5, 8. Naaman ſhall knowe that there is a Prophet in Iſraell: as though all the glorie of Iſraell were chiefely in this, that they had Prophets and other had none. Therfore, when this Prophet was dead, Ioaſh the King came vntounto his corſe, and wept ouer his face, and cryed: O my Father, 1 King 13, 14.my Father, the Charet of Iſraell and horſemen of the ſame: ſhewing, that the Chariots and horſes, and Souldiours doe not ſo ſafegard a Cittie, as the Prophets which teach it, and pray for it. Howe ioyfull and glad was Lydea, when ſhee coulde drawe Paule and Silas to her houſe: If you thinke me to be faithfull come to Acts 16. 15.my houſe: ſhewing, that neuer any gueſts were ſo welcome to her houſe before. Howe tender was the Shunamite ouer Eliſha, that ſhee built an houſe to welcome him, and to keepe him with her, thinkes all the places in her houſe too bad for him, ſhee built him a newe roome, and made him ſtay.
Howe much did the Galathians make of Paule,Gal 4, 1…. that hee ſaith, They woulde pull out their owne eyes to doe him good; So, once a Prophet was eſteemed like a Prophet, and hath hee bidde you deſpiſe them nowe, which bad you to honour them before? No, Paule chargeth vsus to receiue our teachers, as hee was receiued himſelfe: ſaying, Hee which laboureth in the Word is worthy of double honour: 1 Tim 5, 14.That is, the preachers (after a ſort) are as well to be honoured as the Ruler.
Aaron and Moyſes were brethren. If Aarons Vrim and Thumi woulde hauehave ſerued:Exo 28, 30. Moyſes rod and ſtaffe ſhould not hauehave needed. But when the tongue could not perſwade, then the rodde did compell.
As Paule ſheweth the Theſſalonians, howe the Preachers of the word ſhould be honoured, ſo he teacheth the Phillippians how to honor their teachers,Phil 2, 29. ſaying: Receiue him in the Lord with great gladnes, and make much of ſuch: that is, ſhew your ſelues ſo glad of him, that hee may be glad of you. HaueHave you neede to be taught, why Paule woulde hauehave you make much of ſuch? becauſe they are like Lampes, which conſume themſelues to giuegive light to other: ſo they conſume themſelues to giuegive light to you; Becauſe they are like a Henne, which clocketh her chickens together from the Kite: ſo, they clocke you together from the Serpent; Becauſe they are like the Shout, Ioſ… 6, 20.which did beate downe the walles of Iericho: ſo they beate downe the walles of ſinne; Becauſe they are like the fiery Piller which went before the Iſraelits to the lande of Promiſe, for they goe before you to the lande of promiſe; Exo 13, 20.becauſe they are like Moiſes, which ſtept betweene the plague and the people, becauſe they are like good Andrewe, that ſhewed his bretheren the Meſſias, Iohn 1. 14,ſo they call you to ſee the Meſſias, and therefore make much of ſuch. If wee ſhoulde make much of Prophets, how much ſhould we make of prophecying? If we ſhould louelove our inſtructers, howe much ſhould we louelove inſtruction?
Simeon keeping in the Temple met with Chriſt,Luke 2, 28. ſo, many hearing the Worde hauehave met with knowledge; hauehave met with comfort; hauehave mette with peace; hauehave met with ſaluation; but without the Word neuer any was conuerted to God: therefore, whenſoeuer the word is preached, eueryevery one may ſay to himſelfe, as the Diſciples ſaide to the blinde man; Be of good comfort, Mar 10, 49.he calleth thee: Be of good comfort the Lorde calleth thee; But when the word is not preached, thē eueryevery man may ſay to himſelfe, Beware the deuill calleth thee. When the Prophets went from Ieruſalem, then ſworde, and famine, and peſtilence, and all the plagues of God rayned vponupon them, euen as the fire came vppon Sodome,Gen 19. ſo ſoone as Lot was gone out.
There be two trades in this lande, without which the Realme can not ſtand; and one is the Queenes ſouldiours, and the other is the Lordes ſouldiours, and the Lordes ſouldiers are hardly vſed, like the Queenes ſouldiers; for from the Marchant to the Porter, no calling is ſo deſpiſed, ſo contemned, ſo deryded, that they may beg for their ſeruice: for their liuing is turned to an almes; one ſaith, Moyſes is quis: that is, the Magiſtrate is ſome bodie: but Aaron is quaſi quis: that is, the Miniſter is no bodie, becauſe no bodie is deſpiſed like him. Receiue a Prophet in the name of a Prophet, nay, receiue a Prophet in the name of an enemie, as Achab receiued Eliah, Art thou heere myne enemie? 1 King 21, 20.If Paule had liued in our dayes, he would not hauehave ſaide, Deſpiſe not the Prophets, but perſecute not the Prophets: for hee ſhoulde hauehave ſeene, not onelyonly deſpiſers of the Prophets, but mockers of them; not onelyonly mockers, but ſlaunderers of them; not only ſlaunderers, but hunters, biters, and ſmiters of them. Charme the Charmer neuer ſo ſweetly, let his ſong be neuer ſo pleaſant, yet many Adders are readie to ſtoppe their eares, and to ſtoppe his mouth; like a Birde which is ſmitten in her ſong, of the Archer whom ſhe ſingeth vntounto; euen as Saule let his ſpeare flye at Dauid,1 S…m 19, 10 while he played vppon his harpe to ſolace and comfort, and driue the euill ſpirite from him. Once they did builde houſes for the Prophets like the Shunamite,2 Kin 4, 10. but nowe they take their houſes from them, and thinke they doe God good ſeruice, when they make them, and their Wiues, and their Children, and their Seruants beggars. Once Paule ſaide to Timothie,1 Tim 4, 12. Let no man despiſe thy youth: ſhewing, that Preachers ſhoulde not bee deſpiſed for their youth; but nowe they deſpiſe the younge Prophets and the olde too, with great contempt.
Howe is the double honour turned to ſingle honor? Nay, how is our honour turned to diſhonour?Mal 1, 3. If I bee a Maſter (ſaith God) where is my feare? ſo, if we be Prophets, where is our reuerence? Dooth not the contempt of Prophets crye vntounto God, as well as the blood of Abell.Gen 4, 10.
When the Meſſengers which were ſent vntounto the Vineyeard for fruites, were beaten of them which ſhoulde hauehave laden them; then it is ſaid, that the Lorde of the Vineyarde waxed worth, Mat 21, 43.and ſaide, that hee woulde let the Vineyarde vntounto others, which ſhoulde yeelde vntounto him the fruites thereof.
The meaning of this Parable is this, that when the Preachers and Teachers which Chriſt ſendeth to his Church for fruits, are abuſed and perſecuted, or contemned and ſcorned, by thoſe whom they (by him appointed) doe call vntounto the heauenly banquet; then will hee remooue the glorie of their Light, and the ſweete comfort of his Goſpel to others, which will yeelde him the fruites thereof. Theerfore what may thoſe feare which hauehave vſed Chriſts Ambaſſadours, as Ammon vſed Dauids Ambaſſadours.2 Chro 10, 4. Ieruſalem is left without one Prophet, becauſe ſhee deſpiſed them. Sodom was burned becauſe ſhe diſpiſed Lot: & the whole world was drowned becauſe it deſpiſed Noah. And are not theſe examples written for our warning.
The time came when Saul ſought for a Prophet,1 Sam 28. and GOD woulde not aunſwere him by Prophets, becauſe hee had deſpiſed his Prophets before: ſo, the time commeth, when you ſhall aske, Wheere is the Seer? and they ſhall ſay, he is rapt away like Elias; a Prophet was amongſt vsus, but when hee was deſpiſed in Ieruſalem,2 Kings 2, 2, 11. he was ſent to Niniuie, Is not iudgement begun already? dooth not the Goſpell ſtande at the doore, as if ſhee were ready to take her leaue: are wee not come from deſpiſing of Prophets, almoſt to the deſpiſing of prophecying too? Doe not many walle in the ſtreetes, while wee preach in the Temple.
The beaſtes came to the Arke toGen 7. 9. ſaue themſelues, and men will not come to the Church to ſaue themſelues. But we maye crye vntounto them as the Children did vntounto their fellowes in the Market: Wee hauehave pyped vntounto you, Mat 11, 17.and you woulde not daunce, Wee hauehave lamented vntounto you, and you would not mourn. Some come to heare vsus, but they come as Naaman came to Eliſha,2 Kings 5, 11. when the Prophet had tolde him what hee ſhoulde doe, hee mocked him for it, and thought that hee knewe a better way than that himſelfe. So they come to heare vsus, but they thinke they can teach vsus. But they muſt remember that Paule ſayth:1 Cor 1, 27. GOD hath choſen the fooliſh to confound the wiſe. Therefore, if they thinke themſelues wiſe, let them thinke vsus thoſe fooles whome God hath choſen to confounde them. For although at all other times we are as plaine and ſimple as Iacob, yet at this time we hauehave a promiſe, and it is giuen vsus for your ſake, to ſpeake ſometime that which we conceiue not ourſelues, becauſe the houre is come when GOD hath appointed to call ſome of you, as he hath done ſome of you before: therefore as the Princely ſpirite came vppon Saule when hee ſhould reigne, to teach him howe he ſhould rule; ſo the Propheticall ſpirite commeth vponupon Teachers, when they ſhould teach, to teach thē how they ſhould ſpeake: therfore Chriſt was content to be baptiſed of Iohn, ſo be you contented to bee inſtructed of vsus; that if wee bee more ſimple than you, the glorie of God may appeare more in conuerting you by vsus.
Hath not this deſpiſing of the preachers, made the Preachers almoſt deſpiſe preaching? The peoples neglecting of the Prophets, hath made the prophets neglect prophecying. The diuell ſtirres vp this careleſnes in mens hearts, to the intent our ingratitude may moue the Lord to take from vsus (as from the Iewes) both our Prophets and our prophecying, & ſo leaue vsus to a ſenceleſſe ſecuritie, that moſt commonly fore-runneth deſtruction.
VVhat mooueth ſo manie that wold put their hands to the plough, and ſtudie diuinitie, looke backe to lawe, or Phiſicke, or trades, or anie other thing, rather then they will enter into this contemptible calling, but onelie the conſideration of our contempt and beggarie? And is not the Arke then readie to depart from Iſraell? Nowe if you will knowe, what makes Prophets and Prophecying deſpiſed, more fully, you may ſee firſt in Ieroboams prieſts,1 King 15. 26. it is ſaid that Jeroboam made Iſraell to ſinne, that is, Jeroboam made Iſraell to contemne Religion, becauſe hee made Prieſtes of the baſeſt of the people: 1 King 13, 33.therefore, they which make Prieſtes like Ieroboams Prieſtes, make the people contemne the Prieſts and Religion too.
Why might none carrie the Arke of the couenant but the Leuits?Deut 10, 8. was it not, leaſt the Arke, which is a ſigne of God, ſhould bee despiſed? therefore, none ſhoulde meddle with the Word, which is, the Lawe of God, but they which are fit, leaſt they make it deſpiſed.
The ſecond thing which makes Prophets and Prophecying despiſed, is, the rudenes and negligence of them, which are able to doe well in theyr Miniſtrie, and yet doe contrarie. It is ſaide of Hophni and Phineas, 1 Sam 2, 17.that by theyr corrupt ſacryficing, they made the people abhorre the ſacrifices: ſo, many by their ſlubbering of the Word, (for want of ſtudie & meditation) doe make men thinke that there is no more wiſedome in the Worde of GOD, than they ſhewe out of it. There is a kinde of Preachers riſen vp but of late, which ſhroud and couer, euerie ruſticall, and vnſauerie, and childiſh, and abſurde Sermon, vnderunder the name of the ſimple kinde of teaching, like thee Papiſts Prieſtes, which make Ignoraunce the Mother of Deuotion: but in deede to preach ſimply, is not to preach rudely, nor vnlearnedly, nor confuſedly; but to preach plainely, and perſpicuouſly, that the ſimplyeſt that dooth hear, may vnderſtand what is taught, as if hee did heare his name. But if you will knowe what makes many Preachers, preach ſo barely, and looſly, and ſimply? It is your owne ſimplicitie which makes them thinke, that if they go on, and ſay ſomething, all is one, and no fault will be founde, becauſe you are not to iudge in nor out: and ſo, becauſe wee giuegive no attendaunce to doctrine as Paule teacheth vsus.Math 4. Yea, it is almoſt come to paſſe, that in a whole Sermon, the hearer cannot picke out one note more, than he could gather himſelfe: In the 48. of Ieremie, there is a curſe vponupon them which doe the buſines of the Lorde negligently: truely I cannot tel whom the Prophet meaneth. Theſe would not hauehave Prophets and prophecying deſpiſed, and yet they are meanes to make both deſpiſed themſelues.
The laſt thing which makes Prophets & prophecying deſpiſed, is the diuerſitie of minds, while one holds one way, and an other an other way, ſome leaue all and will bee of no Religion, vntill both parties agree; as if a patient ſhould pine himſelfe & eat no meate at all, becauſe one Phiſitian ſaith, that this meate will hurt him, and an other ſayth, that that meate wil hurt him: theſe are thē the three enemies which makes vsus and our labours ſo vulgarly deſpiſed.
Nowe what ſhall wee aunſwere to our Deſpiſers? Mica 7.Reioyce not againſt mee, O my enemie (ſayth the Church) for I ſhall be praiſed: ſo, Deſpiſe not the Prophets, O ye Iſmalites, for they ſhall be honoured.
Peter ſaith to Ananiah and Saphira; You hauehave not lyed vntounto man, Acts 5, 3.but vntounto GOD: for you hauehave not despiſed man, but GOD. For our Sauiour Chriſt ſaith,Luk 10, 16. Hee which deſpiſeth you, deſpiſeth mee: and hee which deſpiſeth me, deſpiſeth him that ſent mee.
When ſathan ſlew Iobs ſeruants,Iob 1, 16. his malice was againſt Iob: ſo, when you deſpiſe GODS ſeruants, your preſumption is againſt God; for that which you doe vntounto them (ſaith Chriſt) you doe vntounto mee. VVhy then, if they deſpiſe Chriſt? they ſhall bee deſpiſed of Chriſt: for he tolde Saul, that hee ſpurned againſt the pricke▪ that is, he ſpurned againſt that, which woulde ſpurne againſt him. Therefore, if you giuegive vntounto Chriſt whenMath 10, you giuegive vntounto the poore; And if you honour Chriſt when you honour his Prophets: us you giuegive vntounto the poore for Chriſtes ſake, ſo deſpiſe not the Prophets for Chriſtes ſake: if for all this we muſt bee deſpiſed ſtill, then this is our remedie, Paule ſayth: Whatſoeuer wee are to you, 2 Cor 2, 15.yet we are a ſweet ſauour to God, both in them which are ſaued, and in them which perriſh. That is, though wee bring him word that you will come to the banquet, yet wee ſhall bee welcome without you, and ſo much of that.
After Despiſe not Prophecying, followeth, T…rie all things: as if he ſhould ſay; Despiſe not Prophecying, leaſt you beleeue error for truth: for, as among Rulers there be bad rulers, ſo among Prophets, there be falſe Prophets, This made Chriſt warne his Diſciples, to beware of the leauen of the Phariſies,Mar 8, 25. that is, of their falſe doctrine. This made Iohn ſay, Trie the Spirites; 1 Iohn 4, 1.and therefore wee reade in the 17. of the Acts, howe the men of Beroea woulde not receiue Paules doctrine before they had tried it,Acts 17, 11, and how did they trye it? It is ſayde that they Searched the Scripture: that is, the way which Paul would teach you to trye other, euen as he was tryed himſelfe: wherby you may ſee, that if you vſe to reade the Scriptures, you ſhall bee able to trie all doctrines, for the word of GOD is the touchſtone of eueryevery thing,Gen 1, 2. like the Light which God made to illuminate all his creatures, ſo is the Scripture to decide all queſtions; eueryevery doubt muſt come to the worde, and all controuerſies muſt be ended at this tribunall: the Scripture muſt ſpeake, which is right, and which is wrong: which is truth, and which is error: and all tongues muſt keepe ſilence to heare it. So GOD hath appointed that the iudge of our controuerſies, which he ſaith in the 12. of Iohn,Iohn 12. 48▪ ſhall iudge vsus in the laſt day.
Heere a man may aske, if it be ſo, that God would hauehave vsus trye all our Religion by the Scripture, and not by Fathers, nor by Doctors, nor by Counſels, nor by Angell, nor by Pope: how then doe the Papiſts ſay, we muſt beleeue as the Church beleeueth, and neuer looke into the Scripture whether our teachers ſaye as God ſaith, but take it vponupon theyr credite, as a blinde man eateth his meate: a man tryeth his horſe which muſt beare him, and ſhall he not trye his faith which muſt ſaue him?
Peter ſaith: Let euerie one bee able to giuegive a reaſon of his faith. Is this a reaſon to ſaye, I beleeue ſo, becauſe Rome beleeueth ſo; or rather becauſe the Worde of GOD dooth teach me ſo? It will not bee an auailable aunſwere for them which dye in hereſie, ſuperſtition, or blindneſſe, to ſaye, the Prieſtes taught vsus ſo: no more than it ſerued the firſt woman Eue to ſaye,Gen 3, 13. the Serpent taught her ſo: for GOD ſaith, Bee not deceiued, neither by Serpent, nor by Prophet, nor by Angell: Therefore I conclude with the Apoſtle Paule, Despiſe not Prophecying, leaſt the Goſpell bee taken away from you; and yet trie Prophecying, leaſt you receiue errour for trueth, and mens dreames for doctrine.
As wee are to trye doctrines, ſo Paule woulde hauehave vsus to trie our thoughts, and ſpeeches, and our actions: therefore hee ſayth, Trye all thinges. Hee dooth not bid vsus take a taſte of all ſinnes and vanities, as Salomon did, to trye them, for they are tryed alreadie: but that we ſhoulde ſet the Worde of GOD alway before vsus like a rule, and beleeue nothing but that alone which it teacheth, louelove nothing but that which it preſcribeth, hate nothing but that which it forbiddeth, and doe nothing but that which it commaundeth: and then wee Trie all thinges by the Worde of GOD. As the Eunuch ſayde,Acts 8. 31. Howe ſhoulde I vnderſtande without an Interpreter? ſo thou maiſt ſay, howe ſhall I trie without the Worde, which is, the touchſtone of good and euill.
Nowe, when wee hauehave tryed by the Worde of God, which is trueth, and which is errour: which is light, and which is darknes: what ſhoulde we doe then? Keepe that which is beſt: That is, ſtay at the trueth, ſtay at the light, as the wiſe men that followed the conduction of the bright ſhining ſtarre from the Eaſt,Math 2. ſtayed when they came to Chriſt.
We muſt keepe and holde faſt the trueth, euen as a man gripeth a thing ſtrongly with both his hands: that is, defend it with thy tongue: maintaine it with thy purſe: further it with thy labour, in daunger, and trouble, and loſſe, and diſpleaſure: come life, come death; think alwaies, as Chriſt did ſeale the trueth of his promiſe with his blood moſt precious, ſo thou muſt ſeale the trueth of thy profeſſiō with thy deereſt blood; elſe is it apparant thou dooſt not keepe it but let it goe. Well therfore dooth Paul put trye before chooſe; for he which in choiſe of all things firſt tryeth, may after his tryall chooſe the beſt. But hee which chooſeth before he trye, takes oftentimes the worſt ſooner than he dooth the beſt.
And in this was exceedingly manifeſted the notable deceit of ſathan by his inſtrumēts the popiſh Prieſts in the dayes of ignorance; who, becauſe the people ſhould take ſuperſtition before Religion, would neuer let them hauehave the touchſtone of the Word to trye their doctrines, but kept them from the Scripture, and lockt it vp from their vnderſtanding, in an vnknowne tongue, which they could not skill of, leaſt they ſhoulde trye their teaching,Acts 17, as the men of Beroea tryed the wholſome doctrine of S. Paule: and by their ſleights making all their Religion a craft, as men call their trades; for in no deceiuable trade (howe full of falſhood ſoeuer) could more deceit be harboured than in theirs. Therefore as Ioſiah reioyced in his time, that the booke of GOD was ſound againe: ſo we may reioyce in theſe dayes, that the booke of God is found againe; for when the people might not read it nor heare it, it was all one to them, as if they had (for ſo long time) vtterly loſt it.
After this precept of the Apoſtle, Trye all things and keepe the beſt: hee addeth: Abſtaine from all appearance of euill: as if hee ſhoulde ſay, that is like to bee beſt, which is ſo farre deuided from euill, that it hath not ſo much as the appearance of euill: and that is like to bee trueth, which is ſo farre from errour, that it hath not the ſhewe of errour: whereby hee ſheweth, that nothing ſhould bee brought into the Church, or added in matters of faith and doctrine to our Religion, but that which is agreeable and conſonant to the vndoubted trueth, and vtterly without ſuſpicion of errour. It is not inough to bee perſwaded of our faith, but wee muſt be aſſured of it; for our Religion is not built vppon wauering and inconſtant doubtes, but vppon moſt aſſured & certaine knowledge.
Heere we may maruaile why Paul biddeth vsus, Abſtaine from all appearance of euill, becauſe it is apparant, that ſinne, and hereſie, and ſuperſtition, are hypocrites: and common experience approoueth, that ſinne hath the appearance of vertue, & hereſie hath the appearance of Trueth, & Superſtition hath the appearance of Religion: but let our wonder heerein be thus aunſwered. By this, the Apoſtle dooth note, that there is no ſinne, nor hereſie, nor ſuperſtition, but if the viſour or vaile bee remooued, or rather taken away from it, which maketh it ſeeme vertue, or trueth, or Religion, it will appeare in the right nature to be a ſinne, and hereſie, and ſuperſtition, though at the firſt ſight, the maske or viſour doe make it ſeeme none: becauſe it couers the euill, like a painted Sepulcher vponupon rotten bones.
Heereby we are taught, prudently to iudge of all thinges as they are, and not as in outward appearance they ſeeme to bee; and as wee drawe aſide the curtaine, before we beholde the picture: ſo we muſt remooue (to auoyde our owne preiudice) all opinions and ſurmiſes, and then behold the thing naked as it is, if wee determine to knowe it indeede: for trueth needes no collours to make it glorious.
Heere I might admoniſh them which ſeperate themſelues from our Church, in ſuch manner as S. Paule admoniſheth all men, when he ſaith: Examine whether you be in the faith; ſo, examine whether you hauehave the ſhewe of errour. Hath it not the ſhewe of errour, to broach a Religion which was neuer hearde of before theſe late yeeres?
Hath it not the ſhewe of errour, to retaine an errour, which the Author himſelfe hath voluntarily recanted; euen as yee would ſucke vp with greedines the dogs vomite?
Hath it not the ſhewe of errour, to affirme that thoſe Preachers may in no wiſe be hearde, which (by their owne confeſſions) hauehave firſt conuerted and painfully brought them to the knowledge of God, and daylie conuerteth others.
Hath it not the ſhewe of errour, to affirme, that the Lordes Prayer may not bee vſed as a lawfull Prayer: which for the excellencie of Chriſtian peticion, and without any controuerſie (for any thing that wee or they can read) was ſo vſed from the beginning?
Hath it not the ſhewe of errour, to ſay, that no man may vſe any ſet praier, ſeing there be many Prayers, and Pſalmes, and bleſſings, and thankeſgiuings in the Scripture, which were vſed in that fourme.
Hath it not the ſhewe of errour, to affirme, that wee hauehave no Church, and yet to graunt that our Martyrs which dyed in the bloody perſecution of tyrannous poperie, were true members of the Catholike Church?
Hath it not the ſhewe of errour, to affirme, that two or three may excommunicate all the reſt without a Miniſterie, ſeeing the Paſtor is the mouth of the Church?
Hath it not the ſhewe of errour, to affirme, that the Church of Chriſt was neuer inuiſible before this age, and that it is ſuch a ſmall flocke, as their number is: and that it hath ſet foote no where but in England?
Hath it not the ſhewe of errour, to holde that for ſound and good Religion, which is altered euerie day; adding and detracting, as though a man ſhould make a Religion of his owne inuentions, changing and altering ſo faſt as newe conceits come into his idle braine?
Let them thinke that Paule ſaith vntounto them:Rom 12, 3, Be wiſe vntounto ſobrietie, and ſuſpect that conſtruction which your ſelues deuiſed: for Salomon ſaith,Pro, 4, 27. There is an errour vppon the right hande as well as vponupon the left, that is, as I may call it: The zealous errour. And if this be not that errour of zeale, I knowe none at all in this lande.
Yet ſhall not I ſay, that wee hauehave not the ſhewe of euill too? Naye, I would that we were but in the ſhewe thereof. I may not call euill good, no more than I may call good euill, and therefore let vsus pull the Beame out of our owne eyes, as we woulde pull out the moate out of other mens. Let vsus amend our ſinnes, and then boldly reprooue others.
If Paule woulde hauehave vsus abſtaine from euerie appearance of euill, ſure he would hauehave vsus abſtaine frome hereſie and hypocriſie. and not to ſurfet with the bleſſings of peace, and then ſaye: it was neuer merry world ſince this newe Religion came vp; not to pretende conſcience in not comming to Church, and hauehave no conſcience in oppreſſing the poore, and vndooing the Fatherleſſe and widdowes.
Antechriſt and all his ſhauelings, (thankes bee to GOD) are meetly well rooted out from amongſt vsus, yet his taile (I feare me) remaines behind in the hearts of a number, which liuing amongſt vsus like men of another Nation,Num. 33, 55, are an ill ſauour vntounto vsus, as the remnant of the Cananites were vntounto the Iewes. GOD charged his people of Iſraell, to roote out all the inhabitants of Canaan; yet they ſpared ſome, as Saul (diſobaying the voice of the Prophet) ſpared Agag, but that remnant hindered their peace, and neuer ſuffered them to be in quiet; for they were goades in their ſides, & prickes in their eyes: it is with vsus likewiſe to bee feared, that the remnant of Canaan, which nowe contemne Prophets, will be a meane to pull downe Prophecying. But let vsus apply this doctrine of the Apoſtle to the kindling of the Spirite in all feruencie of zeale, and mildeneſſe of louelove: not deferring to imbrace grace when it is offered, leaſt by delay the Spirite bee quenched: and let vsus reuerence Prophets and Prophecying; for deſpiſers, and mockers, may (in their ſcoffings) mocke at Eliſha,2 Kings 2, 23, 24. but the rewarde of their enuye, is a deuouring ende. Neither let vsus forſake the Word, for any inuention of man, but trie all things by the touchſtone of the Scriptures, indeuoring to auoide all occaſion of offence, and to hold of that foundation which is beſt and ſoundeſt, and not to be mooued: Beſeeching him that hath taken the euill of Antechriſtian errour and ſuperſtition away, to take away alſo the apparance of the ſame.
FINIS.
¶IMPRINTED AT LONDON, for the widdowe Broome.
Anno Dom. 1591.
End of the text · Henry Smith, Sermon on 1 Thessalonians 5 (1591)