AN EXPOSITION VPON THE EPISTLE TO THE COLOSSIANS.
Wherein, NOT ONELY THE TEXT IS Methodically Analyſed, and the ſence of the words, by the help of Writers, both ancient and moderne is explayned: But alſo, By Doctrine and Vſe, the intent of the holy Ghoſt is in euery place more fully vnfolded and vrged.
And beſides, The very marrow of moſt Common-places is aptly diffuſed throughout the body of this EXPOSITION, as the nature of this kinde of Teaching would beare.
And further, Many chiefe Caſes of CONSCIENCE are here reſolued.
ALL With conuenient Varietie and Breuitie.
Being; The ſubſtance of neare ſeuen yeeres Weeke-dayes Sermons, of N. BYFIELD, late one of the Preachers for the Citie of CHESTER.
Corrected and amended.
The God of all grace, who hath called you vnto his eternall glory by CHRIST IESVS, after that yee haue ſuffered a while, make you perfect, ſtabliſh, ſtrengthen, and ſettle you.
LONDON: Printed by E. G. for NATHANIEL BVTTER, and are to be ſould at his Shop at the ſigne of the Pide-Bull in Pauls Church-yard, neare to S. Auſtins Gate. 1617.
THIS Epiſtle to the Coloſsians containes an excellent Epitome of the doctrine expreſſed in the reſt of the bookes of the old and new Teſtament: as will appeare by a briefe delineation or adumbration of the proportion and parts of that ſacred body of truth, paralelled with the ſeuerall parts of this Epiſtle, vſing the benefit of this Commentarie vpon it.
The whole word of God may be diuided into two parts: the firſt concernes faith, or what we muſt beleeue;The ſubſtance of all Theologie expreſt briefly in this Epiſtle: as is manifeſted by inſtance. the ſecond Loue, or what we muſt doe. So the Apoſtles diuided it, as may appeare by the patterne vſed in their times, which ſtood of two parts, faith and loue, 2. Tim. 1.13. And ſo is this Epiſtle deuided; for in the two firſt Chapters he tells them what they muſt beleeue, and in the two laſt, what they muſt doe.
Now faith lookes either vpon God, or vpon the world. In〈1 page duplicate〉〈1 page duplicate〉God two things are to be beleeued: 1. the attributes of the eſſence. 2. the trinitie of the perſons. The attributes vnfold the nature and proprieties of God; ſuch as are, his power, glory, knowledge, and the like; of the power of God, yee may read, Chap. 1.11. & 2.12. of the glory of God, Chap. 1.11. & 3.17. of the knowledge of God Chap. 3.10.
The Perſons are three, the Father, Sonne, and Holy Ghoſt; of the Father, chap: 1.2.12. & 3.17. of the Sonne, chap. 1.2.13.15. &c. of the Holy Ghoſt, chap. 2.19. Thus of God.
In the conſideration of the world, faith is taken vp eſpecially about the creation of it, and the gouernment of it. In the creation it viewes the mightie workemanſhip of God, making all things of nothing, euen the very Angels, as well as men and other creatures. Of the creation, chap. 1.16. of Angells alſo chap. 1.16. both good, chap. 2.9. and euill, chap. 2.15.
The gouernment of the world, is two waies to be conſidered: Firſt, in the generall diſpoſing and preſeruation of all things. Secondly, and principally, faith is taken vp about the conſideration of the gouernment of Men in the world: of the generall prouidence, chap. 1.16.17.
The prouidence of God ouer man, may be conſidered according to his fourefold eſtate: 1. of Innocencie. 2. of Corruption. 3. of Grace. 4. of Glorie.
In the eſtate of Innocencie, faith chiefly beholds and wonders at the glorious Image of God, in which man was created; of this Image you may read, chap. 3.10. by analogie.
In the ſtate of Corruption, two things do offer themſelues to our dolefull contemplation: 1. ſinne, 2. the puniſhment of ſin. Sinne is both originall and actuall: of originall ſinne, chap. 2.13. of actuall ſinnes, chap. 2.11.13.3.5.6. of the puniſhment of ſinne, chap. 3.25. & 2.13. & 3.6.
In the ſtate of Grace, faith viewes three things: 1. the meanes of grace. 2. the ſubiect. 3. the degrees. The meanes is either before time, or in time: before time, tis the election of God; of which, chap. 3.12. in time, the meanes chiefly is Chriſt, and the couenant in him. In Chriſt, two things are to be conſidered, his perſon, and his office. The theorie concerning Chriſts perſon, is twofold: 1. concerning his two natures. 2. concerning his twofold eſtate in thoſe natures. The natures of Chriſt are two, humane and diuine, ioyned in the bond of perſonall vnion; of the humane nature, chap. 1.22. of his diuine, chap. 1.15.16, &c. of the vnion of both, chap. 2.9. The ſtate of the perſon of Chriſt is twofold: 1. of humiliation. 2. of exaltation. His humiliation comprehends, 1. his incarnation, as the antecedent. 2. his obedience to the law of Moſes. 3. his paſsion: of his incarnation and obedience impliedly in diuers places; of his paſsion, chap. 1.14.20.22, 14, 15. His exaltation comprehends his reſurrection, aſcenſion, and ſeſsion at the right hand of God: of his reſurrection, chap: 2.12: of his ſitting at Gods right hand, chap. 3.1.
Thus of the perſon of Chriſt.
The office of Chriſt is to mediate between God and man. The parts are 1. his propheticall office. 2. His prieſtly office. 3. his regall office. His propheticall office ſtands in propounding of doctrine, and in making it effectuall by his ſpirit. His priestly office ſtandeth in two things: 1. Expiation of ſin. 2. Interceſsion for vs to God. His regall office is partly in the gouernment of the Church, as the head thereof: and partly in the ſubduing of the enemies of God and the Church; of the treaſures of wiſdom in Chriſt as a Prophet, chap. 2.3. of the ſacrifice of Chriſt as a Prieſt, chap. 2.14. of the headſhip of Chriſt ouer the Church, chap. 1.18. & 2.19.
Thus of Chriſt.
The couenant followeth, which is conſidered both in it ſelfe, and in the ſeales of it. Though the couenant of workes be accidentally a meanes to driue vs to Chriſt, yet the proper effectuall meanes is the couenant of grace, which God hath made with the elect in Chriſt: this being recorded in the word of the Goſpell both in the old and new Teſtament, is the ordinarie meanes, by the power of Chriſt, to conuert ſoules to God, by the preaching of it in the miniſtery of his ſeruants; of this chap. 1.6.
The ſeales of this couenant are the Sacraments, both of the old and new Teſtament: of the old teſtament, was Circumciſion, and the reſt; of which chap. 2.11. of the new teſtament, are baptiſme and the Lords Supper, of baptiſme, ch. 2.12
Thus of the meanes of grace. The ſubiect of true grace is the Church, the body of Chriſt vnited to him by myſticall vnion. The Church conſiſts of two ſorts of men, Miniſters and people; of the Church in generall with her vnion with Chriſt, chap. 1.18, 19, 20. & 2.19. of Miniſters and people with their duties, chap. 1.25.28. & 2.1. and in diuers other places.
Thus of the ſubiect alſo. The degrees of grace in the third eſtate, are 1. vocation. 2. faith. 3. remiſsion of ſinnes 4. ſanctification. of vocation, chap. 3.15. of faith, chap 1.4.23. & 2.12. of remiſſion of ſinnes, chap. 1.14. & 2.13. of ſanctification, in both parts, both mortification, chap. 3.5.8. and viuification, chap. 2.13. & 3.10.
Thus of the eſtate of grace.
The fourth and laſt eſtate of man, is the eſtate of glorie; which ſtands of three degrees. 1. reſurrection. 2. the laſt iudgement. and 3. life eternall. of reſurrection, chap. 1.18. of the laſt iudgement and eternall glory, chap. 3.4. And thus of the firſt part of the patterne of wholeſome words, and that is faith: now followeth the ſecond, and that is loue.
Loue comprehends all the duties we owe to God or men, as being the bond of perfection, which ties together all holy ſeruices. Loue muſt bee conſidered both in the adiuncts, and in the ſorts of it.
The adiuncts are conſtancie, wiſedom, zeale, care to auoide offences, and the like of loue in generall, chap. 1.4. & 2.2. & 3.14. of conſtancie, ch. 2.6. of zeale, chap. 4.13. of wiſdome and care to auoide offences, chap. 4.5. thus of the adiuncts.
The ſorts of works comprehended vnder loue, are two chiefly: 1. works of worſhip. 2. workes of virtue. The works of worſhip are either internall onely, or externall and internall alſo. The internall are, the acknowledging of God, the loue of God, the feare of God, the trust or hope in God, and which floweth from thence, patience. of the acknowledgement of God, chap. 1.9, 10. of the loue of God, chap. 1.8. of the feare of God, chap. 3.22. of the hope in God, chap. 1.5. of patience, chap. 1.11. The workes of worſhip that are both externall and internall, are praier and thankeſgiuing. of prayer, chap. 4.2, 3. of thankeſgiuing, chap. 3.17.
Thus of workes of worſhip. Workes of virtue either concerne our ſelues or others: the workes that concerne our ſelues, are chiefly two: the ſtudie of heauenly things, and temperance. Temperance containes chaſtitie and ſobriety in the vſe of all ſorts of earthly things. of the ſtudie of heauenly things, chap. 3.1, 2. of chaſtitie, ch. 3.5. of ſobriety, ch. 3.2.
Thus of vertue that concernes our ſelues.
Works of virtue towards others, are chiefly nine. Mercy, curteſie, humilitie, meekeneſſe, long-ſuffering, clemencic, peaceablenes, thankfulnes and iuſtice: of the firſt eight of theſe, chap. 3.12. to 16. Now Iuſtice is either publike or priuate: publike Iuſtice is in Magiſtrates, of which, chap. 2.5. priuate Iuſtice, is either commutatiue, in bargaining, or diſtributiue, in giuing that which is right to euery one according to his degree, and ſo diſtributiue Iuſtice is either ciuill or oeconomicall. Priuate Iuſtice in ciuill conuerſation with men abroad, is either to Magiſtrates, of which, chap. 1.5. or to all men, and ſo conſiſts of truth and faithfulnes with ſincerity and obſeruance. oeconomical Iuſtice is that which concernes the houſhold; and ſo containes the duties of husbands and wiues, children and parents, ſeruants and maſters; of which chap. 3.18. to the end, with the firſt verſe of chap. 4.
Thus alſo of Loue.
Thus I haue ſhewed the excellent compleatnes of this worthy ſcripture: it remaines that I declare ſome of the reaſons that haue emboldned me to make choice of your Honors names for the dedication of my expoſition vpon this ſcripture. Three things ſwaying Godly men in like caſe, haue compelled mee, protection, obſeruance, and thankfulnes. the preaching of this doctrine, as by the mercy of God it wrought abundant conſolation and comfortable reformation in many hearers, ſo did it ſeldom reſt from the aſſaults and calumnies, which one while prophaneneſſe, another while enuie powred out vpon it. Great cauſe there is therfore that it comming out now to a more publike view, ſhould ſeeke ſhelter: and of whom ſhould I ſeeke it or hope for it ſooner then of your Honors, who are pleaſed by your daily countenance to aſſure me a iuſt patronage? For the ſecond, to omit the high reputation which the religious eminencie of both your anceſtors hath ſet your Honors in, and the praiſes of many ſingular endowments and gifts, in which you doe worthily excell: there are two things wherein your Honors daily winne a great increaſe of obſeruance; the one is pietie towards God, the other mercie towards the poore. The loynes of the poore daily bleſſe your Honors, and their mouthes daily pray for you. Your piety is many waies expreſt: to omit many vndoubted proofes of it, your Lordſhip hath much confirmed the perſwaſion of your religious diſpoſition by your daily and affectionate reſpect of the word of God and praier in priuate, ſince the Lord hath made you leſſe able to reſort more frequently to the publike aſſemblies. And Madam, what thanks can wee euer ſufficiently giue vnto God for that rare and worthy example, with which your Ladiſhippe doth comfort and incourage the hearts of many, in your care of Gods ſabaoths, & in your neuer-failing attendance vpon the ordinances of God, with the congregation, morning and euening, not only in your owne perſon, but with your whole familie. For the third, I doe ingenuouſly profeſſe before God and men, that I hold my obligation vnto your Honors in the iuſt debt of ſeruice and gratitude to be ſo great, as the labour here imployed is no way anſwerable to a meete diſcharge, no though it had bin taken only for your Honors vſe; for to omit the debt which I am in for a great part of my maintenance, and that ſingular incouragment I reape daily in your Honors reſpect of my miniſterie; what thankes can euer be ſufficient, or what ſeruice can euer be enough for that incomparable benefit (which I haue and ſhall euer eſteeme the greateſt ou•w•••bleſſ••g did euer befall mee; and which (Madam) by your H••••s ſingular care and furtherance, after an admiral〈◊〉•an••r I obteined) I meane the cleaning of my reputation from the vniuſt aſperſions of my aduerſaries, and that by th•mouth and pen of the Lords annointed, my moſt dread Seueraigne, whom the God of heauen with all abundance of royall and diuine bleſſings recompence in all earthly felicitie and eternall glory. And the ſame God of Peace and Father of mercies, ſanctifie your Honors wholy, that your whole ſpirits and ſoules and bodies may be preſerued blameleſſe vnto the comming of our Lord Ieſus Chriſt: faithfull is hee that hath called you, who alſo will doe it. And I doubt not but God that hath inriched your Honors with the true grace that is in Ieſus Chriſt, will daily winne vnto you increaſe of honor from your perſeuerance in well-doing: ſo as thankſgiuing for your ſakes ſhall bee abundantly giuen vnto God by many. Thus in moſt humble manner crauing your Honors acceptance and patronage of this worke, I end, and ſhall reioyce to remaine.
THere are foure principall Parts of this Epiſtle: 1. the Proaeme: 2. Doctrine of Faith: 3. Precepts of life. 4. the Epilogue, or Concluſion. The Proaeme is expreſt in the firſt eleuen Verſes of the firſt Chapter: The Doctrine of Faith is expreſt in the reſt of the Verſes of the firſt Chapter, and the whole ſecond Chapter: The Precepts of life are ſet downe in the third Chapter, and in the beginning of the fourth. And the Epilogue is in the reſt of the verſes of the fourth Chapter.
The Proaeme containes two things: Firſt, the Salutation, verſ. 1, 2. and ſecondly, a Preface, affectionately framed to winne attention and reſpect: wherein he aſſures them of his ſingular conſtancie in remembring them to God, both in Thanks-giuing for their worthy Graces and the meanes thereof, v. 3.4, 5, 6, 7, 8. and in earnest Prayer for their increaſe and comfortable perſeuerance in knowledge and the eminencie of ſinceritie in holy life, verſ. 9.10.11.
The Doctrine of Faith he expreſſeth two waies: first, by Propoſition: ſecondly, by Exhortatiom. In the Propoſition of Doctrine, hee doth with ſingular force of words, and weight of matter ſet out both the worke of our Redemption, v. 12.13.14. and the perſon of our Redeemer: and that firſt in his relation to God, verſe 15. then in relation to the World, verſe 15.16.17. and thirdly, in relation to the Church, both the whole in generall, verſe 18.19.20. and the Church of the Coloſsians in particular, verſ. 21.22. And thus of the Propoſition. Now his Exhortation followes, from the 23. of Chap. 1. to the end of Chap. 2. and therin be both perſwades and diſſwades: he perſwades by many ſtrong and moouing Reaſons, to an holy endeauour to continue and perſeuere with all Chriſtian firmeneſſe of reſolution, in the Faith and Hope, was alreadie begotten in them by the Goſpell: and this is contained in the ſeauen laſt Verſes of the firſt Chapter, and the ſeauen firſt Verſes of the ſecond Chapter. Hee diſſwades them from receiuing the corrupt Doctrine of the Falſe Apoſtles, whether it were drawne from Philoſophicall Speculations, or from the Traditions of men, or from the Ceremoniall Law of Moſes; and hee proceedes in this order: firſt, hee layes downe the matter of his Dehortation, Chap. 2. verſe 8. then ſecondly, hee confirmes it by diuers reaſons, from verſ. 9. to 16. and laſtly, he concludes, and that ſeuerally, as againſt Moſaicall Rites, verſ. 16.17. againſt Philoſophie, verſ. 18.19. and againſt Traditions, verſe 20. and ſo to the end of that Chapter.
Thus of the ſecond part.
Thirdly,3 The Precepts of life in giuing Precepts of life the Apoſtle holds this order: firſt, hee giues generall Rules, that concerne all as they are Chriſtians: then, hee giues ſpeciall Rules, as they are men of this or that eſtate of life. The generall Rules are contained in the firſt ſeauenteene Verſes of the third Chapter: and the ſpeciall Rules from the eighteenth Verſe of the third Chapter to the ſecond Verſe of the fourth. The generall Rules hee reduceth into three heads: viz. firſt, the Meditation of heauenly things, verſ. 1.2.3.4. ſecondly, the mortification of vices and iniuries, verſ. 5. to the 12. thirdly the exerciſe of holy Graces, a number of which hee reckoneth, both in the kindes, meanes, and ends of them, from verſ. 12. to 18. The particular Rules concerne principally houſhould gouernment: for hee ſets downe the dutie of Wiues, verſ. 18. of Husbands, verſ. 19. of Children, verſ. 20. of Parents, verſ. 21. of Seruants, verſ. 22.23.24.25. and of Maſters, Chap. 4. verſ. 1.
The Epilogue, or Concluſion,4 The Epilogue. containes in it both matter of generall Exhortation, as alſo matters of Salutation. The generall Exhortation concernes Prayer, verſ. 2.3.4. wiſe Conuerſation, verſ. 5. and godly Communication, verſ. 6. Now after the Apoſtle hath disburdened himſelfe of thoſe generall cares, then hee taketh liberty to refreſh himſelfe and them, by remembring certaine that were deare both to him and them. And firſt, hee makes entrance by a narration of his care to know their eſtate, and to informe them of his. To which purpoſe hee ſendeth and praiſeth Tichicus and Oneſimus, verſ. 7.8.9. The Salutations then follow; and they are of two ſorts: for ſome are ſignified to them, ſome are required of them. Of the firſt ſort, hee ſignifies the Salutations of ſix men, three of them Iewes, and three Gentiles, verſ. 10.11.12.13.14. The Salutations required, concerne either the Laodiceans, verſ. 15.16. or one of the Coloſſaean Preachers, who is not onely ſaluted; but exhorted, verſ. 17 And then followes the Apoſtles generall Salutations to all, in the laſt Verſe.
THE PLAINE Logicall Analyſis of the firſt Chapter.
THis CHAPTER ſtands of three parts: a Proaeme, a Propoſition of Doctrine, an Exhortation to conſtancy and perſeuerance. The Proame is continued from verſ. 1. to 12. the Propoſition from verſ. 12. to the 23. the Exhortation from ver. 23. to the end.
The Proaeme is intended to winne attention and affection; and ſtands of two parts, the Salutation and the Preface. The Salutation is contained in the two firſt Verſes, and the Preface in the third Verſe, and thoſe that follow to the twelfth.
In the Salutation three things are to be obſerued: firſt, the Perſons ſaluting; ſecondly, the Perſons ſaluted; thirdly, the forme of the Salutation it ſelfe.
The Perſons ſaluting are two; the Author of the Epiſtle,Verſe 1.2. and an Euangeliſt, famous in the Churches, who is named as one that did approue the Doctrine of the Epiſtle, and oommend it to the vſe of the Churches. The Author is deſcribed: firſt, by his Name, Paul: ſecondly, by his Office, an Apoſtle; which is amplified by the principall efficient, IESVS CHRIST, and by the impulſiue cauſe, the Will of God. The Euangeliſt is deſcribed: firſt by his Name, Timotheus: ſecondly, by his adiunct Eſtate, a Brother. Thus of the Perſons ſaluting.
The Perſons ſaluted are deſcribed; firſt, by the place of their abode, and ſo they are the Citizens and inhabitants of Coloſſe: ſecondly, by their ſpirituall eſtate, which is ſet out in foure things: 1. They are Saints: 2. They are faithfull: 3. They are Brethren: 4. They are in CHRIST.
The forme of the Salutation expreſſeth what hee accounteth to be the chiefe good on earth, and that is, Grace and Peace, which are amplified by the Cauſes or Fountaines of them, from God our Father, and from our Lord Ieſus Chriſt. Thus of the Salutation.
In the Preface the Apoſtle demonſtrateth his loue to them by two things, which hee conſtantly did for them: hee prayed for them,Verſe 3. and hee gaue thankes for them: and this hee both propounds generally, verſ. 3. and expounds particularly in the Verſes following.
In the generall propounding, three things are euidently expreſt: firſt, what he did for them, hee gaue thankes, hee prayed: ſecondly, to whom, euen to God the Father of our Lord Ieſus: thirdly, how long, alwaies, that is, conſtantly from day to day.
Verſe 4.5.Now, in the Verſes that follow he expounds and opens this: firſt, his Thankeſgiuing, verſ. 4.5.6.7.8. ſecondly his Prayer, verſe 9, 10.11. In the Thankeſgiuing hee ſhewes for what he gaue thankes; which hee referres to two heads, 1. their Graces: 2. The Meanes by which thoſe Graces were wrought and nouriſhed.
The Graces are three, Faith, Loue, Hope, verſ. 4.5. Their Faith is amplified by the Obiect, your Faith in Ieſus Chriſt: and their Loue, by the extent of it, your Loue to all the Saints: and their Hope, by the place, which is laide vp for you in heauen.
Verſe 5.6.The Meanes of Grace was either principall, verſ. 5.6, or Inſtrumentall, verſ. 7.8. The principall ordinary outward meanes was the Word; which is deſcribed and ſet out ſix waies: 1. by the Ordinance in which it was moſt effectuall, viz. Hearing, whereof yee haue heard, 2. By the propertie that was moſt eminent in the working of it, viz. Truth, by the word of truth. 3. By the kinde of word, viz. the Goſpell, which is the Goſpell. 4. By the prouidence of God in bringing the meanes, which is come vnto you. 5. By the ſubiect Perſons vpon whom it wrought, viz. you and all the world. 6. By the efficacy of it, it is fruitfull and increaſeth; which is amplified by the repetition of the perſons in whom, and the conſideration both of the time, in thoſe words, from the day that you heard, &c. and alſo, of the adiuuant cauſe, viz. the hearing and the true knowledge of the Grace of God, from the day that you heard of it, and knew the grace of God in truth.
Thus of the principall Meanes, the miniſterie of the Word.
Verſe 7.8.The Inſtrumentall, or the Miniſter followeth, verſ. 7.8. and he is deſcribed, 1. by his name, Epaphras: 2. by the adiunct loue of others to him, beloued: 3. by his Office, a Seruant: 4. by his willingneſſe to ioyne with others, a fellow-ſeruant: 5. by his faithfulneſſe in the execution of his Office, which is for you a faithfull Miniſter of Chriſt: and laſtly, by his delight in his people, which he ſhewes by the good report he chearefully giues of them, viz. who alſo declared vnto vs your loue in the ſpirit. Thus of the Thankeſgiuing.
Verſe 9.10.11.Now in the opening or vnfolding of his practiſe in praying for them, firſt, hee affirmes that he did pray for them; and then, declares it by ſhewing what he prayed for. The affirmation is in the beginning of the ninth Verſe, and the Declaration in the reſt of the words to the end of the eleuenth Verſe.
In the affirmation there are three things: firſt, an Intimation of a reaſon, in thoſe words, for this cauſe: ſecondly, a conſideration of the time, ſince the day we heard of it: thirdly, the matter affirmed, we ceaſe not to pray for you.
In the Declaration hee inſtanceth in one thing hee principally prayed about, and that was their Knowledge; which he ſets one, firſt by the Obiect of it, the will of God: ſecondly, by the Parts of it, Wiſedome and Vnderſtanding: thirdly, by the End, viz. that they might walke worthy, &c. fourthly, by the cauſe, his glorious power: and fiftly, by the Effects, Patience, Long-ſuffering, and Ioyfulneſſe.
In ſetting downe the Obiect, hee expreſſeth alſo the meaſure hee deſired; hee would haue them filled with the knowledge of Gods will, and that he addeth in the ſecond part, when he ſaith, all Wiſedome and vnderſtanding. The end of all their knowledge hee expreſſeth more largely, verſe 10. which in generall is the eminence of holy life, which hee expreſſeth in three ſeuerall formes of ſpeech, viz. 1. to walke worthy of the Lord: 2. to walke in all pleaſing: and 3. to be fruitfull in all good workes: vnto the fuller attainment of which hee notes the meanes to be, an increaſe in the knowledge of God.
Hitherto of the Proaeme.
The Propoſition of Doctrine containeth excellent matter concerning our Redemption: where hee proceeds in this order: firſt,Verſe 12.13.14 hee conſiders the worke of our Redemption; and ſecondly, the perſon of our Redeemer. The worke of our Redemption, verſe 12.13.14. the perſon of our Redeemer, verſe 15. and thoſe that follow to the 23. and all this he expreſſeth in forme of Thankeſgiuing.
The worke of our Redemption hee deſcribes two waies, after hee hath touched the firſt efficient cauſe of it, viz. God the Father: for in the twelfth Verſe hee ſeemes to ſhew, that in reſpect of Inchoation, it is a making of vs fit; and in reſpect of Conſummation, it is a cauſing of vs to enioy an immortall happines in heauen, better then that Adam had in Paradiſe, or the Iewes in Canaan. And therein hee expreſſeth, firſt the manner of tenure or title, in the word Inheritance: ſecondly, the adiunct praiſe of the company, viz. the Saints: and thirdly, the perfection of it, it is in light.
Now, in the end of the thirteenth Verſe hee ſeemes to ſhew that our Redemption ſtands of two parts: firſt, deliuerance from the power of darkeneſſe: ſecondly, tranſlating into the Kingdome of the Sonne of his loue, one of the many excellent priuiledges of which eſtate, is noted in the fourteenth Verſe, to be remiſsion of ſinnes, through the bloud of Chriſt. And thus of the worke of our Redemption.
The perſon of our Redeemer is deſcribed three waies: firſt,Verſe 15.16.17. in relation to GOD; ſecondly, in relation to the whole World; thirdly, in relation to the Church.
Firſt, in relation to God, hee is deſcribed in the beginning of the fifteenth Verſe; and ſo hee is ſaid to be the Image of the inuiſible God.
Secondly, in relation to the whole World, fiue things are to bee ſaid of CHRIST: firſt, hee is the firſt begotten of euery Creature, in the end of the fifteenth Verſe: ſecondly, he is the Creator of all things, verſe 16. Where note the diſtinctions of Creatures: 1. they are diſtinguiſhed by their place; ſome, in Heauen; ſome, in Earth: 2. they are diſtinguiſhed by their qualitie; ſome are viſible, ſome inuiſible: 3. the inuiſible are againe diſtinguiſhed, by either Titles or Offices, ſome are Thrones, ſome are Principalities, &c. thirdly, all things are for him, this is in the end of the ſixteenth Verſe: fourthly, he is before all things, in the beginning of verſe 17. laſtly, all things in him conſiſt. verſe 17. the end of it. Thus the Redeemer is deſcribed in relation to the whole World.
Verſe 18.19.20Thirdly, hee is deſcribed as he ſtands in relation to the Church: and ſo either to the whole Church, verſ. 18.19.20. or to the Church of the Coloſsians, verſe 21.22.
As he ſtands in relation to the whole Church, hee is ſaid to be the head of the Church, in the beginning of the eighteenth Verſe, and this he proues, by ſhewing that he is a head in three reſpects.
Firſt, in reſpect of the dignitie of order towards his Members, and ſo in the ſtate of grace he is their beginning, and in the ſtate of glory he is the firſt begotten of the dead; that both among the liuing and the dead he might haue the preheminence.
Secondly, in reſpect of perfection in himſelfe, in that all fulneſſe dwells in him; which is amplified by the cauſe, viz. the good pleaſure of the Father, who made him head of the Church, verſe 19.
Thirdly, in reſpect of efficacie or influence through the whole body: for from him flowes Peace and Reconciliation, verſe 20. concerning which Reconciliation there are eight things to be noted: 1. the mouing cauſe, which is to be ſupplied out of the former Verſe, as the Coniunction [and] importeth, viz. it pleaſed the Father: 2. the Inſtrument, by him, viz. CHRIST the head: 3. the Benefit it ſelfe, viz. to reconcile: 4. the ſubiect Perſons in generall, all things: 5. the End, to himſelfe: 6. the Effect, making peace: 7. the Meanes, through the bloud of his Croſſe: 8. the Diſtribution of the Perſons who, in thoſe words, things in earth and things in heauen. Thus of his relation to the whole Church.
Verſe 21 22.In the deſcription of his relation to the Church of the Coloſsians, he vrgeth them with two things: firſt, their miſerie without Chriſt: 2. the remedy of their miſerie by Chriſt.
Their miſerie ſtands in two things: firſt, they are Strangers: ſecondly, they are Enemies, and both are amplified: 1. by the ſubiect wherein, viz. not outwardly onely, but in their mindes: 2. by the Cauſe, viz. wicked workes, verſe 22.
In ſetting downe their remedie hee notes: 1. the Meanes: 2. the End. The meanes is the death of the body of Chriſts fleſh: The end is, that hee might preſent them holy and vnblameable, and without fault in Gods ſight, verſe 22.
Thus of his relation to the Church of the Coloſsians: and thus alſo of the ſecond part of this Chapter, viz. the Propoſition of Doctrine.
The Exhortation followes: where is to be conſidered; firſt, the Exhortation it ſelfe;Verſe 23. and then the Reaſons. The Exhortation is to perſeuerance, both in Faith and Hope.
In the Exhortation to perſeuerance in faith, there is worthy to be noted: firſt, the manner of propounding it, which is with an If: ſecondly, the dutie required, Continue: thirdly, the manner of the dutie, grounded and ſtabliſhed: fourthly the obiect, Grace, in Faith.
In the Exhortation to perſeuerance in Hope, two things are to be obſerued: firſt, he ſets downe the euill to be auoided, viz. vnſetledneſſe or reuolting, in the words, Be not mooued away: ſecondly, hee quickens them by remembring the cauſe and fountaine of their hope: viz. The hearing of the Goſpell preached.
Thus of the Exhortation, the Reaſons follow.
There are ſeauen Reaſons to inforce this Exhortation to perſeuerance. The firſt is taken from the conſent of Gods Elect, Which are through the world, who haue in the preaching of the Goſpell receiued Faith and Hope, as their common portion.
The ſecond Reaſon is taken from the teſtimony of PAVL himſelfe: and that is two-fold; the firſt is the teſtimonie of his Miniſterie; This is that hee preacheth, and therefore it ſhould bee that they ſhould keepe faſt: the ſecond is the teſtimonie of his Sufferings; hee hath endured much for the Doctrine of Faith and Hope; and therefore they ſhould continue in it: and to ſtirre them the more concerning his ſufferings, hee ſheweth that hee ſuffered with great Ioy: which hee confirmeth by expreſſing the reaſons of his ioy; firſt, becauſe they were the afflictions of Chriſt; ſecondly, becauſe hee had his part allotted him by the decree of God; and it was his ioy that hee had almoſt finiſhed what was left for him to ſuffer; there was but a little remaining: thirdly, becauſe they were but in his fleſh: fourthly, becauſe they were for them, and the good of the Church, Verſe 24.
The third Reaſon is taken from the teſtimonie of God, who inioyned vnto PAVL and other Miniſters this diſpenſation of the Doctrine of Faith and Hope, with a charge that they ſhould ſee his Word fulfilled herein, Verſe 25.
The fourth Reaſon is taken from the excellencie of the Goſpell: which is ſet out; firſt by the nature of it, it is a myſterie: ſecondly, by the antiquitie of it, it was, and was hid ſince the world beganne, from Ages and Generations: thirdly, by the time of the reuelation of it, now, in the new world: fourthly, by the perſons to whom it is reuealed, viz. onely the Saints, all which ſhould moue to care and conſtancie in keeping of it. Verſe 26.
The fift Reaſon is taken from the excellency of the Subiect of the Goſpell, which is no leſſe nor worſe then Chriſt reuealed by the preaching of the Goſpell. In this reuelation of Chriſt in the Goſpell, conſider, firſt, who reueales him, God: ſecondly, the cauſe of his reuelation, the will of God, hee would: thirdly, the manner, viz. in a rich and glorious myſterie: fourthly, the perſons to whom, viz. the miſerable Gentiles: fiftly, the effects or fruits of it, which are, firſt, the inhabitation of Chriſt: ſecondly, the hope of glory, Verſe 27.
Verſe 28.The ſixt Reaſon is taken from the end, which is the preſenting of them perfect in Ieſus Chriſt, which is amplified by the meanes to bring to this end, which is preaching: and that is amplified, firſt, by the parts of it, which are teaching and admoniſhing: and ſecondly, by the manner, in all Wiſedome, Verſe 28.
Verſe 29.The ſeuenth Reaſon is taken from the holy ſtrife of the Apoſtle, to bring men to this: which is amplified by the great ſucceſſe which the LORD had giuen. Verſe vlt.
A METAPHRASE vpon the firſt Chapter of the Epiſtle to the COLOSSIANS.
PAVL,Verſe 1 PAVL, an Apoſtle of Ieſus Chriſt, by the will of God, and Timotheus our Brother. the Meſſenger or Embaſſadour-generall for all the Churches of the Gentiles, by Commiſſion from the promiſed MESSIAH, now come in the fleſh, the Lord annointed, ſeparated hereunto, not for his owne worthineſſe, or by any priuate motion of his owne, or by commandement of any man, but by the expreſſe will of God, according to his euerlaſting counſell; as alſo Timotheus, a reuerend Brother, an Euangeliſt of Chriſt, with full and free teſtimonie approueth this Epiſtle written
To the Citizens and Inhabitants of the Citie of Coloſſe,Verſe 2. To them which are at Coloſſe, Saints and faithfull brethren in Chriſt: Grace be with you, and peace, from God our Father, and from the Lord IESVS CHRIST. that are ſeparate from the world, and ſanctified with true Grace, and faithfully walke in that holy Calling, in brotherly communion one with another, and indiſſoluable vnion with CHRIST your Sauiour: Grace be with you, and Peace, euen the free fauour of GOD, with all internall, eternall, and needfull externall bleſsings, from him that both will and can, euen God our Father, through the merits of the Lord our annoynted Sauiour.
We giue thankes vnto God,Verſe 3. Wee giue thankes to God, euen the Father of our Lord Ieſus Chriſt, alwayes praying for you. Verſe 4. Since wee heard of your faith in Chriſt Ieſus, and of your loue toward all Saints. euen that God that by an eternall and vnexpreſsible generation is the Father of our Lord Ieſus Chriſt, remembring you earneſtly and conſtantly in our daily Prayers, being exceedingly fired and inflamed, ſince we heard by continuall and true report of your precious Faith; by which you haue with firmeneſſe and ſtedfaſtneſſe of aſſurance laide hold vpon IESVS CHRIST, for life and righteouſneſſe: and the rather, becauſe wee likewiſe heard of your holy affection to ſuch as haue ſeparated themſelues from the prophaneneſſe of the world, to the ſeruice of God, eſpecially conſidering that you haue not the glorious Faith of Chriſt in reſpect of perſons, but loue all the Saints as well as any.
And (as a People not deſtitute of any ſauing Grace,Verſe 5. For the hopes ſake which is laid vp for you in heauen, whereof ye haue heard before by the word of truth, which is the Goſpell.) wee reioyce to heare of that liuely hope, by which you haue laid hold on the Promiſe of eternall glory, which God the Father hath prepared and laide vp in Heauen. And the more are we confirmed in this reſolution, conſtantly, to praiſe GOD for theſe excellent Graces, becauſe they are not ſodaine Fancies, or preſumptuous Conceits, raiſed out of the Forge of your owne braine, or conceiued for ſome corrupt or carnall ends, but were indeede begotten in you by the mighty working of the moſt ſweet Doctrine of Reconciliation, proued in it ſelfe, and by effect, to be a Word of Truth: euen that word of the LORD, long foretolde, now truely reuealed and accompliſhed alſo, begetting the true forme of pietie in you, with conſtancie and true vprightneſſe, both of heart and life.
Verſe 6. Which is come vnto you, euen•s it is vnto all the world, and•s fruitful, as it is alſo among you, from the day that yee heard and truely knew the grace of God.This is the word of Reconciliation which is come vnto you, as by incredible power and ſwiftneſſe, it is now to the greateſt part of the world, euen to people of all ſorts and Nations, cauſing them to ſhew the ſoundneſſe of their Conuerſion, by the daily fruits of amendment of life: and this increaſeth continually in all places, as it doth, and hath done with you, ſince the very firſt day that you truely heard and effectually beleeued this rich Doctrine of the grace of GOD.
Verſe 7. As yee alſo learned of Epaphras our deare fellow ſeruant, which is for you a faithfull Miniſter of Chriſt.And this very Doctrine, which you haue heard of Epaphras, is the ſelfe ſame diuine truth that is gone all abroad the world: of Epaphras I ſay, whom wee all reuerence as our deare fellow-Seruant, being aſſured that he is for your beſt good, a faithfull and moſt humble Miniſter of Ieſus Chriſt.
Verſe 8. Who hath alſo declared vnto vs your loue, which yee haue by the Spirit.Verſe 9. For this cauſe wee alſo, ſince the day wee heard of it, ceaſe not to pray for you, and to deſire that yee might be fulfilled with knowledge of his will, in all wiſedome and ſpirituall vnderſtanding.Verſe 10. That yee might walke worthy of the Lord, & pleaſe him in all things, being fruitfull in all good workes, and increaſing in the knowledge of God.Hee hath with great contentment boaſted of you, in reporting to vs your ſpirituall and heauenly affection to God, and godlineſſe, and one towards another: and for the ſame cauſe ſince the firſt time we heard of your praiſes in the Goſpell, wee haue beene importunate without ceaſing, praying for you, and beſeeching God to increaſe in you, and make compleate your knowledge of his reuealed will, not only for contemplation, but for practiſe alſo, with a gracious experience of the working of the Spirit.
That yee might carry your ſelues in a holy eminency of godly conuerſation, ſtriuing to proportion your Obedience in a greater degree then ordinary, as might become the great meaſure of Gods Mercies of all ſorts towards you, expreſsing a liuely kinde of pleaſingneſſe, both in carriage towards God and man, being refreſhed with the ſweetnes of acceptation in your ſeruices, and that you might extend your carefulneſſe to beare fruit, not in one kinde or ſome few, but in all kindes and ſorts of good workes, daily increaſing in a holy acquaintance with the ſacred nature of God, which is both the effect and cauſe of all comfortable progreſſe in holy life.
Verſe 11. Strengthened with all might through his glorious power vnto all patience, and long-ſuffering with ioyfulnes.That ſo growing vp to a ripe age in CHRIST, in the ſanctification both of ſoule and body and ſpirit, in all the Graces and Duties of CHRIST and Chriſtian life, through the aſsiſtance of the glorious power of GOD, in the vſe of all meanes and helpes appointed of God, yee might accompliſh your moſt holy profeſsion, with ſingular comfort and contentment, being able cheerefully and with all patience and Long-ſuffering to beare the Croſſes, Tentations, Infirmities, Perſecutions, and whatſoeuer Wrongs or Indignities might befall you waiting for the Promiſe of GOD, being neuer weary of welldoing.
And as wee haue thought good thus to let you vnderſtand our loue towards you, and our reioycing for the proſperity of your ſoules;Verſe. 12. Giuing thankes vnto the Father, which hath made vs me•te to bee partakers of the inheritance of the Saints in light. ſo wee thought good to write vnto you, both to put you in minde of the moſt holy doctrine of CHRIST, as alſo to exhort and beſeech you to be conſtant in the Faith and hope you haue receiued, without liſtening to the entiſing ſpeeches of falſe Teachers, which as wicked Seducers would beguile your ſoules of that high priſe of your moſt holy Calling.
What thankes can we euer ſufficiently giue vnto GOD the Father of CHRIST and Chriſtians, that of his meere Grace and free Loue, hath by a holy Calling, made vs, in his account, meete to haue a Lot in that heauenly Canaan, in that ſweet and eternall fellowſhip with the ſpirits of the iuſt, not onely reuealed vnto vs in this light of the Goſpell, but to be inioyed by vs in the light of Heauen?
And hath alſo already deliuered vs from that wofull eſtate,Verſ. 13. Who hath deliuered vs from the power of darkeneſſe, and hath tranſlated vs into the Kingdome of his deare Sonne. in which the darkeneſſe of Gentiliſme, and Sinne, and Ignorance, and Aduerſitie, and Death, and Damnation, had power ouer vs, & hath tranſlated vs into the Kingdome of Ieſus Chriſt, the Son of his loue, inrolling our names among the liuing, and accounting vs as Subiects of this Kingdome of Grace, and Heyres, euen Coheyres with Chriſt, of the glory to be reuealed.
And howſoeuer our Sanctification be as yet vnperfect,Verſe 14. In whom wee haue redemption through his bloud, that is, the forgiuenes of ſinnes. yet are we not onely bought with a price, but effectually and truely redeemed, and in ſome ſort fully too: for in our Iuſtification we are perfectly reconciled, and all our ſins abſolutely forgiuen vs, as if they had neuer beene committed, through his merits that ſhed his bloud for vs.
Who is a moſt liuely and perfect image of the inuiſible God,Verſe 15. Who is the Image of the inuiſible God, the firſt borne of euery creature. not onely as hee workes Gods Image in man, or becauſe he appeared for God the Father, to the Fathers in the old Law; or becauſe as man he had in him the likeneſſe of God in perfect holineſſe and righteouſnes; or becauſe he did by his Miracles, as it were, make God viſible in his fleſh; but as he was from euerlaſting the very eſſentiall naturall Image of God, moſt abſolutely in his diuine perſon reſembling infinitely the whole nature of his Father: and therefore is to be acknowledged as the begotten of God by an eternall generation: ſo the firſt begotten of euery Creature, as he was before them; ſo is he therefore the principal heyre of all things, by whom, and in whoſe right,Verſe 16. For by him were all things created, which are in heauen, and which are in earth, things viſible and inuiſible; whether they be Thrones, or Dominions, or Princip•lities, or Powers, all things were created by him and for him. all the Saints doe inherit what they haue or looke for.
For by him all things in heauen or earth, whether viſible or inuiſible were created; yea, the very Angels themſelues, of what Order or Office ſoeuer, whether Thrones or Dominions, Principalities or Powers, were all made my him of nothing; and therefore he, and not they are to be worſhipped: in ſhort, all things were created by him; yea, and for him too.
Verſe 17. And the is before all things, and in him all things conſ•ſt.And hee was from euerlaſting with GOD the Father, before all Angels or other Creature was made, and ſtill all things are preſerued and continued as conſiſting in him; yea, the very Angels haue their confirmation from him.
Verſe 18. And hee is the head of the body of the Church: hee is the beginning, and the firſt borne of the dead, that in all things hee might haue the preeminence.And he is that glorious and alone Myſticall head of the Church, which in an holy order and relation, by the admirable worke of the Spirit, as a bond vniting together, is a true body vnto CHRIST: and worthily is he to be acknowledged a head vnto the Church, for three great Reaſons: firſt, in reſpect of Dignity: for hee alone hath the primacy: and ought to be acknowledged to haue preheminence in all things: for if wee reſpect the eſtate of Grace, he is the beginning of all goodneſſe, and if wee reſpect the eſtate of Glory, hee is the firſt borne of the dead; not onely becauſe he is riſen himſelfe in his body, from the graue, but alſo becauſe by his onely power all his members ſhall riſe at the laſt day: and alſo, becauſe that in the death of all the righteous, he doth ſtill continue to, and in, the very laſt gaſpe, his aſsiſtance and holy preſence,
Verſe 19. For it pleaſed the Father, that in him ſhould all fulneſſe dwell.Secondly, hee is fitteſt; yea, onely fit, to be the head of the Church, becauſe it hath pleaſed the Father, that in him ſhould all fulnes only dwell, ſo that he is a head in reſpect of plenitude, for the behoofe of the members.
Verſe 20. And by him to reconcile all things vnto himſelfe, and to ſet at peace through the bloud of his Croſſe both the things in earth, and the things in heauen.Verſe 21. And you which were in times paſt ſtrangers and enemies, becauſe your mindes were ſet in euill workes, hath he now alſo reconciled.And thirdly, hee is a head in reſpect of influence; for from him onely comes downe to the members, all peace with God, and all the fruits of that reconciliation: for it is hee that made peace, by the bloud of his Croſſe, and that hath eſtated happineſſe vpon all the Saints, reconciling them to God: I ſay, all the Saints, both thoſe that are in heauen already, and thoſe that being yet on earth, hope for that glory in heauen hereafter. And that this is ſo, you are able out of your own experience to auouch: for whereas by nature you were ſtrangers from GOD and the life of God, you were very enemies to God and all his goodneſſe: and this alienation and enmitie was apparantly ſeated in your very mindes, through the euill workes of all ſorts which abounded in your liues;Verſe 22. In the body of his fleſh, throgh death, to make you holy, and vnblameable, and without fault in his ſight. yet you know that CHRIST taking our Nature vpon him, and in that nature ſuffering death for you, hath reconciled you to GOD and by the Goſpell a-new created you, that hee might preſent you to GOD, as holy and vnblameable, and without fault in his ſight, couering your wants and hiding the euill of your workes, through his owne Interceſsion, and allowing you the benefit of the Couenant of Grace, through which vprightneſſe will be in him accepted in ſtead of perfection.
Verſe 23. If ye continue, grounded and ſtabliſhed in the faith, and be not mooued away from the hope of the Goſpell, whereof yee haue heard, and which hath bin preached vnto euery creature which is vnder heauen, whereof I Paul am a Miniſter.Now what remaines, but that ſeeing wee haue ſuch precious Doctrine, you ſhould be exhorted to hold out with all Chriſtian perſeuerance, ſetling and eſtabliſhing your hearts in the beleefe of the truth, ſuffering your ſelues not to be carried away with any contrary winde of Doctrine, from the confidence of that hope of your reconciliation with God, which hath been propounded and wrought in you, by the preaching of the Goſpell; and the rather, becauſe vnleſſe you doe ſo perſeuere, you cannot haue ſound comfort in your right to the ben••••before named. Beſides, there are many reaſons may induce you to the reſoluteneſſe of perſeuerance in the Doctrin you haue already beleeued and hoped in. Firſt, it is the Doctrine which all Gods Elect, with one conſent, haue receiued throughout the world; and vpon it haue founded their Faith and Hope. Secondly, the conſideration of what yee ſee in me may ſomewhat moue you, and that if you eyther conſider my Miniſtery or Sufferings: for my Miniſtery, I haue ſo throughly informed my ſelfe concerning the Doctrine which Epaphras hath taught you, that I ſee it in all things, for the ſubſtance of it, to be the ſame which I my ſelfe haue taught in euery place.
Now for my Sufferings, it is apparant to all ſorts of men,Verſe 24. Now I reioyce in my ſufferings for you, and fulfill the reſt of the afflictions of Chriſt in my fleſh, for his bodies ſake which is the Church. that I haue endured my part of all kindes of Troubles for the Goſpell, which I would not haue done, if I had not had full aſſurance of the truth of it, neyther doe I repent me of my afflictions, but reioyce in them rather, & that for diuers reaſons. Firſt, becauſe they are the afflictions of CHRIST, that is, ſuch as he accounts to be his. Secondly, becauſe I know that in Gods Decree I haue my part of troubles aſsigned me; and it is my ioy, to think that in ſo good a cauſe I haue almoſt fulfilled them. Thirdly, becauſe theſe Afflictions extend but to my fleſh and outward man. And laſtly, becauſe it is for your good I ſuffer, euen for the confirmation of your Faith, and for the good of the whole body of Chriſt, which is the Church.
Thirdly,Verſe 25. Whereof I am a Miniſter, according to the diſpenſation of God, which is giuen mee vnto you ward, to fulfill the word of God.Verſe 26. Which is the myſtery hid ſince the world beganne, and from all ages, but now is made manifeſt to his Saints. I haue receiued this Commiſsion concerning the Goſpel immediately from GOD himſelfe, with ſtrict charge, that for your good I ſhould purſue the execution of it, till not only Faith and Hope were wrought, but till we ſaw the worke and word of God, euen accompliſhed and fulfilled.
Fourthly, what can there be more excellent and worthy to be beleeued and truſted in, then this Goſpell of IESVS CHRIST, and our reconciliation in him, ſeeing it is that dreadfull Myſtery, which worlds of men haue wanted, as being hid from whole Ages and Generations hitherto, and now by the vnſpeakeable mercy of GOD is reuealed by preaching vnto the Saints, as a peculiar treaſure entruſted to them.
And fiftly, the rather ſhould you hereupon ſettle,Verſe 27. To whom God would make knowne what is the riches of this glorious myſtery among the Gentiles, which riches is Chriſt in you, the hope of glory. conſidering the admirable ſubiect of the Goſpell: for it is the good pleaſure of GOD in this rich and glorious Myſtery of the Goſpell, to make known to the poore Gentiles, Chriſt Ieſus himſelfe, and that by giuing him therein to dwell in your hearts by Faith, and as your aſſured and onely hope of immortall glory.
Sixtly,Verſe 28. Whom we preach, admoniſhing euery man, and teaching euery man in all wiſedome, that we may preſent euery man perfect in Chriſt Ieſus. neyther ſhould you euer caſt away the confidence of your aſſurance and hope, or grow weary heerein, ſeeing it is the drift and end of all our preaching, wherein wee eyther admoniſh or inſtruct you, leading you through all ſorts of wiſedome in the word of GOD. I ſay, the end of all is, to preſent you, at the length, perfect and compleate euery one of you, in CHRIST IESVS, in ſome acceptable meaſure of Sinceritie and Knowledge in him.
Verſe. 29. Whereunto I alſo labour and ſtr••e, according to his working which worketh in me mightily.And ſ•••hly, being incouraged with that ſucceſſe which the LORD hath giuen to my miniſtery, I will labour, at I haue laboured, and ſtill ſtriue with all poſsible diligence and endeauour in this glorious worke: hoping that this alſo may proue a motiue, among the reſt, to perſwade with you, to keepe Faith and Hope to the end, with all Conſtancie and holy perſeuerance.
CERTAINE OF THE Chiefeſt things obſerued in the Notes vpon this firſt CHAPTER.
AN EXPOSITION VPON THE WHOLE Epiſtle to the COLOSSIANS.
Verſe 1. Paul an Apoſtle of IESVS CHRIST, by the will of God and Timotheus a Brother.
2. To them which are at Coloſſe, Saints and faithfull Brethren in CHRIST. Grace be with you, and peace from God our Father, and the Lord IESVS CHRIT.
TWO things are worthy our conſideration in this Epiſtle, the Author and the Matter:A Deſcription of the Author of this Epiſtle. the Author was PAVL, concerning whom memorable things are recorded: he was an Hebrew, of the Hebrewes, of the tribe of Beniamin,aaPhil. 3.5. a Phariſe, the ſon of a Phariſe, born in Tharſus of Cilicia, circumciſed the 8. day, brought vp in the knowledge of the Law, and Phariſaicall inſtitutions, by Gamaliel, a great Doctor among the Iewes,bbActs 23.6. acquainted alſo with the languages of forrain nations, as his quoting of the authorities of Greeke Poets ſhewes:ccActs 22.3. Titus 1.12. and in his youth, for the righteouſnes externall, which was after the Law, he was vnrebukeableddPhil. 3.6. and full of zeale, but withall a violent and blaſphemous perſecuter. eeGal. 1.13.14.His calling was exceeding glorious, his Office vnto which he was called, was great and honorable, (viz.) to be Legate of CHRIST,ff1 Tim. 1. the Doctor of the Gentiles,ggActs 9.15. Acts 26.16. the Miniſter of God, of Chriſt, of the Spirit, of the new Teſtament, of the Goſpell of reconciliation and of righteouſneſſe;hh1 Tim. 2. 2 Cor. 6. & 11. & 3. Epheſ. 3. 2 Cor. 5. 2 Cor. 3. 1 Cor. 15. He was famous for his labour in the Word, by which hee cauſed the Goſpell to runne from Hieruſalem to Illiricum with admirable ſwiftneſſeiiRom 15.19., as alſo for his faithfulneſſe of mind, for his pure conſcience, for his affection to the faithfull, for his humanity and curteſie, for his continencie, for his humility, for his care for the Churches, for his honeſt conuerſation, innocencie and conſtanciekk2 Cor. 1.12.. he was of nature earneſt, accute and heroycall.
Adde vnto theſe, the praiſes of his ſufferings, what reproach, what ſtripes, what impriſonments, what beating with rods, and ſuch like wrongs did he endure, fiue times of the Iewes receiued hee forty ſtripes ſaue one;2 Cor. 11.22. to 30. once was hee ſtoned, thrice hee ſuffered ſhip-wracke, night and day was hee in the deepe Sea; in iourneying often in perils of waters, of robbers, of his owne Nation, of the Gentiles; in the Citie, in the Wildernes, in the Sea, and among falſe brethren; how hee was daily preſſed with wearineſſe, painefulneſſe, watchings,2 hunger, thirſt, faſtings, cold and nakedneſſe, beſides the incumbrances and cares for the buſineſſe of the Churches.
A foure-fold teſtimony cōcerning the doctrine of Paul. Finally, we may conſider the teſtimony giuen to his doctrine to proue it to be without al mixture of error. And this teſtimony ſtandeth of 4. branches: 1. His immediate calling: 2. His immediate inſtruction & information. 3. The viſible donation of the holy Ghoſt, which was not onely giuen to himſelfe, but he alſo conferred it, by impoſition of hands to others. 4. His working of Miracles,Acts 9. Acts 19.6. 2 Cor. 12.12. Acts 20. for ſo he ſaith of himſelfe, The ſignes of an Apoſtle were wrought among you, with all patience, with wonders, and great workes: hee raiſed a man from the dead. Neyther could the myracles wrought by him be ſmall, when Handkerchiefes were brought from his body to the ſicke, and their diſeaſes departed from them;Acts 19.12. yea, Deuils went out of them.
Laſtly, this noble Iew, more famous among the Apoſtles then euer the great Saul was among the Prophets, was beheaded by the Emperor Nero, the 29. of Iune, in the 70. yeare of the Lord. And all this ſhould cauſe vs with all reuerence, both to teach and learne the Celeſtiall doctrine deliuered in writing to the Churches by him.
Conceits about the Apoſtles writings.Thus of the Author, the Matter followeth: I meane not to ſearch after the deſcants and conceits that ſome obſerue concerning the workes of this Worthy, as that he ſhould write ten Epiſtles to the Churches, to anſwer the number of ten Commandements; and foure Epiſtles to particular perſons, to expreſſe his agreement with the foure Euangeliſts; onely this in generall for his hearers or Auditorie: hee had the Romanes, the greateſt in the earth for power: the Graecians, the moſt famous for witte and learning: and the Iewes or Hebrewes, of greateſt note for diuine vnderſtanding of the Law of God. But to leaue this, I come to the Matter of the Epiſtle, and obſerue three things.
What Coloſſe was, and how the people were conuerted.For the firſt, Coloſſe was a Citie in Phrigia, in Aſia the leſſe, neere to Laodicea and Hierapolis. The Church in this citie was not firſt gathered by Paul, but as ſome thinke, by Epaphras, whom they take to haue bin one of the ſeauenty Diſciples, and an Euangeliſt. Some ſay they were firſt conuerted by Archippus who is mentioned, Ch. 4.17. and that Epaphras, one that was borne amongſt them,Chap. 4.17. being inſtructed by Paul, was ſent thither to build them vp further.
The occaſion of the Epiſtle: Croſſe-teaching in his timeFor the ſecond: the Occaſion of this Epiſtle was this; After that there was a Church here gathered by the power of the Goſpell, Sathan after his wonted manner, ſtirred vp corrupt teachers, who by croſſe and contrary teaching did mightily labour to diſgrace the Miniſtery, and hinder the efficacie of the doctrine of their faithfull Miniſter: theſe men taught Philoſophicall Poſitions, and vaine Speculations, vrged the ceremonies of the Iewes, and brought in praying to Angels, and ſuch like infectious ſtuffe. Epaphras hereupon being oppreſſed with the madneſſe and fury of thoſe Impes of Sathan, reſorts to Paul, who lay in priſon at Rome, and acquainting him with the ſtate of the Church, procures him to write this Epiſtle.
The Epiſtle diuided into fiue parts.Thirdly, the treatiſe it ſelfe ſtands of fiue parts: firſt, an Exordium, ch. 1. to v. 12. Secondly, a Propoſition, liuely expreſſing the doctrine of Chriſt, and his Kingdom, from v. 12. to the 23. Thirdly, an Exhortation, containing a perſwaſion, from v. 23. of ch. 1. to v. 8. of ch. 2. and a diſſwaſion, from v. 8. of ch. 2. to the end of ch. 2. Fourthly, an inſtitution of manners, giuing rules firſt in generall, ch. 3.1. to 18. ſecondly in ſpeciall, from v. 18. of ch. 3. to v. 2. of ch. 4. And laſtly, a concluſion, from v. 2. of ch. 4. to the end. Or briefely thus, ſetting aſide the Entrance and the Concluſion, the Apoſtle entreates of matters of Faith, in the firſt two Chapters, and of matters of Life, in the two laſt.
3And thus in generall of the whole Epiſtle, with the perſons to whom,The Exordium and the parts thereof. and the occaſion thereof. The firſt part of the Epiſtle in the Exordium, and i•ſtands of two members, a Salutation and a Preface. The Salutation, verſ. 1.2. and the Preface from verſ. 3. to the 12.
In the Salutation I conſider three things: firſt,The ſalutation diuided. the perſons ſaluting: ſecondly, the perſons ſaluted: thirdly, the forme of the Salutation. The perſons ſaluting are an Apoſtle & an Euangeliſt; the Apoſtle is deſcribed by his Name,The Perſons ſaluting. PAVL; by his Office, an Apoſtle; by the principall efficient that preferred him to that office, and both appointed him his ſeruice, and protected him in it, (viz.) IESVS CHRIST; and laſtly by the impulſiue cauſe, (viz.) the will of God. The Euangeliſt is deſcribed: firſt, by his name, TIMOTHY: ſecondly, by his adiunct eſtate, a Brother.
Firſt, of the words that deſcribe the Apoſtle; and heere firſt the meaning of them, and then the Doctrines to be obſerued out of them.
Paul.] The Apoſtle at his Circumciſion was called Saul. For,The name of the Apoſtle. being of the Tribe of Beniamin, it ſeemes the men of that Tribe did in honour of their King Saul, who was the firſt of all the Kings of Iſrael;Why he was called Saul. and by a kind of emulation to retaine the firſt glory of their Tribe (more reſpecting the outward honour of Saul, in that he was a King, then the curſe of God in his reiection) did vſe to giue the name of Saul to their Children very often as a name of great honour.
And not vnfitly did this name light vpon this Beniamite: both if we regard him as he was before his calling or after: before his calling, as the olde Saul perſecuted Dauid, ſo did this youngling Saul (comming freſhly out of the mint of a Phariſe) perſecute Chriſt, who came of Dauid. And after his calling, as it was ſaid of olde Saul, by way of Prouerbe, Is Saul alſo among the Prophets? So may it be ſaid of this Saul, by way of honour, Saul is among the Apoſtles: and that not the leaſt of the Apoſtles, for hee laboured more abundantly then they all.
Concerning this other name PAVL, Writers are diuerſly minded. Diuers opinions about the name Paul. Some thinke that thirteene yeeres after Chriſt, by the condict of the Apoſtles, he receiued both his Apoſtleſhip ouer the Gentiles, and this name. Others thinke, that hee tooke vnto himſelfe this name of Paulus, to profeſſe himſelfe the leaſt of all Apoſtles. Others thinke the name was giuen him for ſome eminent prayſe of ſome quality or action, as Peter was called Cephas, and Iames and Iohn called Boanarges, and Iacob called Iſrael. Some thinke hee had two names, as Salomon was called alſo Iedidiah, and Matthew called Leui, and theſe ſhould ſeeme to bee giuen by his Parents, to profeſſe his intereſt amongſt both Iewes and Romanes. Among Iewes by the Hebrew name Saul, and among the Romanes, by the Latine name Paulus. Some thinke it is but the varying of the language, as Iohn, Iochanan, Iehan, and Iohannes, all are but differing in ſeuerall languages. Laſtly, it is moſt likely he was called Paul for memory of the firſt ſpoyles hee brought into the Church of Chriſt, not the head but the heart of Sergius Paulus, that noble Romane,Acts 1.3.9. and this is more probable, becauſe in all the Chapters before, hee is neuer called Paul.
Apostle.] This worde in the generall ſignification importeth one that is ſent, and ſo Epaphroditus is called an Apoſtle:Phil. 2.15. The ſignification and Etimology of the word Apoſtle. but the Etymologie of the worde is larger then the vſuall application of it: for, it is vſually giuen to the twelue principall Diſciples, and to Paul and Barnabas: and ſo it is vſed as a tearme of diſtinction from other Church-Officers: for, for the body, they had widdowes for the ſicke, and Deacons for the poore: and for the ſoule, they had Paſtors and Doctors for exhortation and inſtruction. And what Apoſtles were.And theſe were ſtanding and ordinary Officers. Now there were extraordinary, viz.4 Apoſtles and Euangeliſts: the Apoſtles were men immediately called by CHRIST, and had generall charge ouer all Churches, for planting and gouerning them: the Euangliſts were called moſt by the Apoſtles, and ſent with ſpirituall charge whether the Apoſtles ſaw moſt conuenient.
The vſe and ſignification of the worde Ieſus Chriſt. Ieſus Chriſt.] Theſe titles giuen to the Meſſias are not in vaine vſed, or ioyned together: for, by theſe names both his Office and his Worke are deſcribed. In the one name (CHRIST) ſhewing what he vndertooke to be, in the other ſhewing what he was, viz. IESVS, a Sauiour: the one Name, (viz.) IESVS, an Hebrew word, is for the Iewes, and the other Name CHRIST, a Greeke worde, is for the Gentiles: the one ſhewing that he was GOD (for,Eſay 45.21. beſides mee there is no Sauiour) the other ſhewing that hee was Man, (viz.) Chriſt the annointed. For, in reſpect of his humane nature chiefly is this annoynting with graces or gifts attributed to Chriſt.
Againe, Chriſts were of two ſorts, (viz) falſe Chriſts, Mat. 24. and true Chriſts:Diuers Chriſts the true were eyther Typicall, and ſo the Prophets, Prieſts and Kings were annointed (hence in the Pſalme, Touch not my Chriſts, &c.) or Eſſentiall, and ſo onely the Sonne of Mary.
By the will of God.] Theſe words are expounded, Galat. 1.1. where hee is ſaid to be an Apoſtle, not of men, as Princes ſend ciuill Embaſſadours, or as the Iewes ſent falſe Apoſtles; nor by men, as Timothy, Titus, Luke, &c. who were ordayned by man:Titus 1.4. and as Titus did ordaine Elders. Or elſe not by the Commendation, paines or inſtruction of any man.
Three Doctrines from the firſt wordsPaul an Apostle.] Here three Doctrines may be obſerued: firſt, great ſinners may proue great Saints; a great enemie of ſincere Religion may prooueDoctr. 1a great founder of Churches; a great oppreſſor of Gods Seruants may proue a great feeder of Gods flocke. Great ſinners may prooue great Saints.In a word, a perſecuter, as we ſee heere, may be an Apoſtle. This Doctrine as it doth excellently ſample out Gods vnſearchable mercy, ſo it teacheth vs not to deſpaire of any, but to continueVſe. 1to pray for euen the vileſt and moſt ſpitefull aduerſaries, and the moſt open oppugners, and vſuall traducers of Gods cauſes and people; and to waite vpon God to ſee if at any time hee will giue them repentance to build that they haue deſtroyed, and to gather that they haue ſo much ſtriuen to ſcatter. Secondly,2 Affliction of conſcience. this Doctrine is of ſingular vſe in the cure of the hardeſt of diſeaſes, viz. affliction of conſcience: for in ſome of the deare Seruants of God (that haue appearing vpon them ſome ſignes of effectuall Calling, a right euidence of hope from Gods promiſes, ſweet pledges and ſignifying ſeales of Gods fauour, by the witneſſe of the ſpirit of Adoption) yet there ariſeth ſome ſcruples about eyther the multitude or greatneſſe of their ſins: now the healing of their errors,Dangerous miſtaking. and vncomfortable miſtakings doth moſt an end ariſe from the right application of ſuch examples as this. I ſay, a right application: for, the moſt men doe dangerouſly and damnably miſtake in alleadging the inſtances of the great ſins of Gods ſeruants. 4 Rules to be obſerued in alledging examples of great ſinners repenting.But if thou obſerue theſe foure rules thou canſt not miſtake or miſapply: Firſt, if thou bring not in the examples of Dauid, Peter, Paul, or any other, to patronize thy ſinne, or to defend or nouriſh thy ſelfe in a ſinfull courſe. Secondly, if thou alleadge them not to wreſt Gods promiſes, as to make the promiſes of mercy generall, when they are reſtrayned with their ſeuerall limitations. Thirdly, when they are not brought out to fortifie a prophane heart againſt the ordinances of God, as reproofes eyther publike or priuate. Fourthly, when thou doſt as well vrge vpon thy ſelfe the neceſſity of the repentance was in them, as ſeeke the comfort of the remiſſion of ſo great ſinnes committed by them: Theſe rules being obſerued, the example of Pauls ſinnes may with comfort bee applied, as he himſelfe teſtifieth. 1 Tim. 1.16.
5Secondly, the Apoſtle to bring his doctrine into greater requeſt, dothDoctr. 2in the entrance of the Epiſtle inſinuate himſelfe into their reſpects,Doctrine is ſeldom effectuall when the perſon of the Miniſter is deſpiſed. by•etting downe the authority and praiſes of his office and perſon: which ſheweth vnto vs that vſually where the perſons of the Miniſters are not regarded, their Doctrine worketh little. The Doctrine is not long in credit, where the perſon and function it ſelfe is contemned.
And this yeelds vs one Reaſon, why a number of prophane men get ſoƲſe 1little by the doctrine they ſo ordinarily heare: And the cauſe is, they are contemners, and ſcoffers, and reprochers of Gods Miniſters; and therefore God will giue them no bleſſing by their Miniſtery. Againe, it ſhewes howƲſe 2heauy and hurtfull a ſinne it is to detract from the name and good eſteeme of Miniſters, by tales, lyes, and ſlanders: for,Defamation of Miniſters. though men beleeue thee not in thy ſlanders, yet it is the property of moſt defamations, that they leaue a kinde of lower eſtimation many times where they are not beleeued. Thirdly, it ſerues to teach all Miniſters and others that are in gouernment, to preſerue by all lawful and holy endeauors the authoritie and credit both of their Perſons and Callings. There is no doubt but the baſe carriage and indiſcreetƲſe 3and ſinfull courſes of many Miniſters haue brought a contempt and barrenneſſe vpon the very Ordinances of God; they can do no good with their doctrine, they are ſo wanting to that grauitie and innocency that ſhould ſhine in the lights and lampes of Chriſt.
Laſtly, here may be obſerued, that he that will beare rule ouer other mensDoctr. 3conſciences, muſt be an Apoſtle:Leſſe then an Apoſtle muſt not haue dominion ouer mens conſciences. Ʋſe. Doct. No knowledge auaileable to ſaluation without the knowledge of Chriſt. leſſe then an Apoſtolicall man cannot preſcribe vnto other mens conſciences: and therefore it is a prophane inſolencie in any whatſoeuer to vrge their fancies and deuiſes, and to preſſe them, maſter-like, vpon the iudgements or practiſes of their brethren, when they are not warranted in the writings of the Prophets and Apoſtles.
Of Ieſus Chriſt.] No knowledge can bee auaileable to ſaluation without the knowledge of Chriſt, and therefore the Apoſtle in the very forefront of the Epiſtle, profeſſeth to teach the doctrine of Chriſt, and to ayme at ſuch a courſe of framing of doctrine, as aboue all things Chriſt Ieſus may ſound in his inſtructions, and be receiued into honour, application and practiſe. And he doth in the very entrance intimate what the corrupt teachers muſt looke for from him: viz. that hee will batter the whole frame of their building, that haue led men from CHRIST crucified, to vaine Traditions, Philoſophicall ſpeculations, Iewiſh obſeruations, and giuen his glory to Angells.
By the will of God.] That is, by his approbation, direction, protection, but eſpecially by his ſingular vocation. The Apoſtle then holds his calling from God, and therefore beleeues Gods protection and bleſſing becauſe God had called him to his function. And as the Apoſtle, ſo euery member of the Church holds his particular ſtanding and function from God; hee is ranked into order by the ſpeciall prouidence and calling of God.
And it is to great purpoſe that men ſhould know it in their owne particular. For firſt, it inforceth diligence: if God haue ſet thee in thy calling,The aſſurance of a lawful calling ſerues for foure vſes. then it ſtands thee vpon to diſcharge the dueties of thy calling with all heedfulneſſe and painfulneſſe. Secondly, it may teach men not to paſſe the bounds of their calling; for ſeeing they are in their places by Gods will, they muſt take heede of going beyond their limits, eyther by vſing of vnlawfull wayes and courſes, or by intruding into other mens functions. Thirdly, it doth plainely appoint the particular calling to ſerue the generall. Euery Chriſtian hath two Callings:Euery Chriſtian hath two callings. the one is the externall deſignement of him to ſome outward ſeruice in the Church or Common-wealth, and this is his particular calling: the other is the ſingling of him out by ſpeciall6 ſanctification to glorifie God, and ſeeke his owne ſaluation in the things of the Kingdome of Chriſt, and this is a calling generall to him, with all beleeuers. Now it is manifeſt, that Gods commandement is, that men firſt ſeeke the kingdome of God, and the righteouſneſſe thereof. And therefore he neuer meant that men ſhould ſo follow their outward buſineſſe and imployments, as to omit the meanes of knowledge and grace, prayer, reading, hearing, conference, and ſuch like. Laſtly, the conſideration of this, that wee hold our particular callings from God, ſhould teach vs contentation in the willing vnder-going of the daily moleſtations or troubles and croſſes that do befall vs, and to be content with our kinde of life, ſeeing wee are thus ſet and placed by Gods will.
The Euangeliſt deſcribed.Thus farre of the Apoſtle. The Euangeliſt is deſcribed: firſt, by his name, TIMOTHY: ſecondly, by his adiunct eſtate, a Brother.
Doctr. 1Three things briefely may be obſerued here; firſt, that conſent in doctrine is a great meanes and effectuall to perſwade both to incorruption in Faith,The profit of conſent in doctrine. and integrity in liuing. This made Paul to ioyne Timothy with him; and theVſe 1conſideration of this, as it ſhould teach all faithfull Miniſters to make themſelues glorious by a brotherly harmonie in matters of opinion: ſo it doth giue occaſion to bewaile that great ſinne of wilfull oppoſition and croſſe-teaching,Wilful oppoſition & croſſe teaching. which doth in many places too much abound; a courſe that is taken vp by ſome of purpoſe to hinder the growth of knowledge and ſincerity: ſome of theſe inſtruments of the Diuell, hauing for the moſt part, no life or hart, eyther in ſtudy or preaching, but when enuy and malice, and a deſire to be contrary, doth inſtigate and pricke them forward. Theſe are like them of whom the Apoſtle complained, that were contrary to all men, and forbid vs to preach to the Churches that they might be ſaued,1 Theſ. 2.15.16. & fulfil the meaſure of their ſins alwaies: God they pleaſe not, and the wrath of God is come on them to the vttermoſt.
Doctr. 2Secondly, here we may learne that ſpirituall aliance is the beſt aliance; for, it is a greater honour to Timothy to bee a brother,Spirituall aliance. then to be an Euangeliſt: for, hee might haue beene an Euangeliſt, and yet haue gone to Hell when he had done, as Iudas an Apoſtle did. And this cannot but be exceeding comfortable, ſeeing there is not the meaneſt childe of God but he may attaine to that which was Timothies greateſt title.
Doctr. 3Thirdly, the Apoſtle doth intimate by the taking in of Timothies aſſent, that the moſt glorious doctrine of God doth need the witneſſe of men,Gods doctrin needs mans witneſſe. ſuch a vanity and ſecret ſinfulnes doth lodge in mens hearts. Which ſhould teach Miniſters with all good conſcience and heedfulneſſe, to weigh well and conſider throughly of their doctrine before they deliuer it,Vſe. becauſe there is a weakeneſſe too commonly found in the very deare children of God, namely, to receiue doctrine vpon the truſt and credit of the Meſſenger, without ſearching the Scriptures as they ought to doe.
2 The perſons ſaluted.Thus farre of the perſons ſaluting: the perſons ſaluted are deſcribed, both by the place of their habitation, at Coloſſe, and by their ſpirituall eſtate: in which he deſcribes them by foure things: they are Saints, they are faithfull, they are Brethren, and they are in Chriſt.
Foure general obſeruations.Before I come to the particular handling of each of theſe, I conſider foure things in the generall: Firſt, heere we ſee the power of the Goſpell. But a little before,1. The power of the Goſpel. if Coloſſe had beene ſearched with lights, as Ieruſalem was, there would not haue beene found one Saint nor one faithfull man or woman in the whole Citie:2. Who be the true members of the Church 3. The Church may be true & yet faulty. and now behold by the preaching of the Word, heere are many Saints and faithfull Brethren to be found in her. Secondly, wee ſee here who be the true members of the Church. The Apoſtle acknowledgeth none but ſuch as are Saints, faithfull, and in Chriſt. Thirdly, wee ſee heere that a Church may remaine a true Church, notwithſtanding groſſe corruptions7 remaine in it vnreformed, as heere theſe titles are giuen to•C•••ch much poyſoned with humane traditions and vile corruptions in wo•••ip. Laſtly it is to be obſerued, that the Apoſtle ioynes all theſe together,4 One grace or priuiledge cannot bee without another. Carnall Proteſtant. to note that one cannot be without the other, one cannot be a Saint vnleſſe he be faithfull, and in Chriſt, and ſo of the reſt. The laſt clauſe cuts off the Iewes apparantly from being Saints or true belieuers, ſeeing they receiue not Chriſt: and the firſt clauſe cuts off the carnall Proteſtant, ſo as he cannot be a beleeuer or in Chriſt, ſeeing he cares no more for ſanctitie: and the two middlemoſt cut off the Papiſts and all Heretikes and Schiſmatikes, ſeeing they haue with inſolent pride made a rent and Apoſtaſie from the true Apoſtolicall Churches,2 Theſ. 2.4. &c by aduancing themſelues with their Man of ſinne aboue their brethren, nay, aboue all that is called God.
Thus farre in generall, the firſt thing particularly giuen them, is, that they are Saints.
Saints.] This Word is diuerſely accepted in Scripture. The acceptations of the word Saints. Sometimes it is giuen to the Angels, and ſo they are called Saints, Deuter. 33.2. Iob. 15.15. Secondly, men are ſaid to be holy by a certaine Legall or Ceremoniall ſanctitie, Leuit. 11.44. And in this ſence the ſuperſtitious are holy: This is the holineſſe and ſanctitie of Papiſts and Popiſh perſons, which place all their holineſſe in the obſeruation of Rites and Traditions, and ſuperſtitious Cuſtomes. Thirdly, all that ſtand members of the Church, by the rule of Charitie, or in reſpect of outward viſibility and profeſſion, are called Saints, and ſo all that couenant with GOD by offering Sacrifice,Pſal. 50.5. are called Saints Laſtly, and properly it is a tearme giuen to men effectually called: the children of God truely conuerted are called Saints; not becauſe they are perfectly holy without all ſinne, but in foure reſpects. Firſt,Gods children are called Saints in foure reſpects. in reſpect of Separation, becauſe they are elected and gathered out of the world, and ioyned vnto Gods people, and dedicated to holy ſeruices and vſes, & thus the word is often taken. Secondly, in reſpect of vocation; and therefore the Apoſtle 1 Cor. 1.2. When he had ſaid they were ſanctified, he ſaid by way of explication, they were Saints by calling. Thirdly, in reſpect of regeneration, becauſe they are now new creatures. And laſtly, in reſpect of iuſtification or imputation, becauſe the holineſſe and ſanctitie of Chriſt is imputed to them.
The ſence being thus giuen, the doctrine is plaine,Doct. Men may bee Saints in this life. that men may be Saints in this life: there are Saints in Earth as well as in Heauen. This is apparant alſo in other Scriptures, as Pſalm. 16.3. To the Saints that are in earth. And Pſal. 37.28. Hee forſaketh not his Saints. And Pſalm. 132.9.16. Let thy Saints reioyce. So in the Epiſtle to the Epheſians, ch. 2.20. Citizens with the Saints, &c. chap. 3.8. Paul calleth himſelfe the leaſt of all Saints, &c. chap. 4.12. For the gathering together of the Saints; with many other places. Vſe.The vſe of this ſerues firſt, to confute the groſſe folly of the Papiſts that acknowledge no Saints till three things come to them: firſt, they muſt be Canonized by the Pope:Three things needfull for popiſh Saints. ſecondly, they muſt be dead firſt: thirdly, it muſt be an hundred yeeres after their death. This laſt prouiſo was well added, leſt their treaſons and moſt vile practiſes ſhould be remembred. Secondly, this ſerues for the ſeuere reproofe of numbers in our owne Church, that liue as if there were no ſanctitie to be looked after, till they come to heauen. Thirdly, the Scripture is not without ſingular comfort to the poore deſpiſed Saints:Comforts for the deſpiſed Saints and ſe•uants of God Pſal. 16.3. Pſal. 30.4.5. I will take them in order as they lye. Deuter. 7.6.7. If wee be ſure wee be a holy people to the Lord, then this is our comfort, that God accounts of vs aboue all the people vpon the earth: and no man loues his Pearles or precious Iewels ſo much as God loues the meaneſt Saint. Dauid ſaith, theſe are the Nobles of the earth. And Pſal. 30.4.5. Theſe are willed with all cheerefull thankfulneſſe to laud and praiſe God, and that before the remembrance of his holines (as they8 before the Arke, ſo wee before all the Tokens and Pledges of Gods loue, both the Word and Sacraments, and ſweet witneſſes of the Spirit of Adoption, and all other bleſſings as Teſtimonies of Gods fauour.)
Obiect.Oh but it ſeemes the Saints haue little cauſe of ioy or praiſe, for they are much afflicted, and that by the iudgements of God too, eyther in their conſciences within,Solut. or in their bodies, or eſtates, or names without. The Prophet anſweres: that the Lord endureth but a while in his anger, but in his fauour is life,Pſal. 37.28. though weeping may abide at euening, yet ioy commeth in the morning. And in the 37. Pſalm. 28. verſ. a charge is giuen to flye from euill, and doe good: in which words a Saint is deſciribed by his practiſe.
Obiect.Oh but what ſhall they get by this preciſeneſſe? Sol. They ſhall dwell for euer:Solut. no men haue ſo certaine, ſure, and durable eſtates, as thoſe that make conſcience of their wayes, hating the infection of all ſinne, and delighting themſelues in well-doing.
Obiect.Oh but wee ſee they are much maliced and hated, diſgraced and wronged in the world. Solut.Sol. The Lord loueth iudgement: if men right not their wrongs, God will;Pſalme 7. nay, it is a delight vnto the Lord to iudge the righteous, and him that contemneth God euery day: thoſe ſpitefull aduerſaries of ſincerity ſhall neuer eſcape Gods hands.
Obiect.Oh but we ſee not onely wicked men, but God himſelfe ſmiteth and afflicteth thoſe that be ſo holy. Solution.Sol. Though God afflict and chaſtize his people, as a Father his beloued Sonne, yet he forſaketh not his Saints.
Obiect.Oh but the Saints themſelues are full of great doubts, whether they ſhall perſeuer,Solut. or God will change. Sol. It is Gods vnchangeable promiſe, they ſhall be preſerued for euermore. Pſal. 85.8.Againe, in the 85. Pſalme, though the Church be in great perplexities in reſpect of outward afflictions, yet this comfort the Saints haue: Firſt, that though Gods ſtroakes ſeeme to bee the ſtroakes of warre, yet Gods words are the words of Peace: the Word and Spirit of God are ſure fountaines of reſt and peace to the heart and conſcience of Gods afflicted people. Secondly, when God ſmites his people, hee euer hath a regard to this, not to ſmite them ſo long, as they ſhould bee driuen to turne againe to folly: by folly hee meaneth ſinne, for all ſinfull courſes are fooliſh courſes. The Lord by croſſes intends to bring them out of ſinne, not to driue them in, and if men finde not theſe priuiledges true, it is becauſe eyther they doe not hearken, that is, obſerue and marke the Word, Spirit, and Workes of God, or elſe becauſe they are not his Saints. In the 149. Pſalme, there is an Honour giuen to all the Saints:Pſal. 149.5.6.7.8.9. viz. that they ſhould with a two-edged ſword, execute vengeance vpon the Heathen, and corrections vpon the people, they ſhould binde Kings with chaines, and Nobles with fetters of iron: thus ſhould they execute vpon them the iudgement that is written. So forcible and powerfull are the publike threatnings and cenſures of the Saints aſſembled in their holy ranckes, as alſo their priuate prayers, that all the ſwords of great Princes cannot ſo plague the enemies of the Church, as doe the Saints by theſe weapons: So fearefull are the corrections and iudgements which the Saints by prayers and cenſures may bring vpon whole troopes of wicked men, as no ſwords or fetters in nature can be comparable to them.
Dan. 7.27.When Daniel had deſcribed the greatneſſe and glory of the Princes, Potentates and mighty States in the foure Monarchies, at laſt hee comes to ſpeake of a Kingdome which is the greateſt vnder the whole Heauen: and that is the Kingdome of the Saints of the moſt High. So glorious is the ſtate of the poore deſpiſed Seruants of God, euen heere in this world, in the Kingdome of grace. Daniel 7.27. And if there bee ſuch ſuing, on earth, to become free-men of great Cities, eſpecially to liue in the Courts of great princes, how great is the felicitie of euery childe of God, who is no more now a9 forreiner or ſtranger, but a Cittizen with the Saints,Epheſ. 2.20. and of the houſ•••ld of God.
To conclude, this may be a great refreſhing to euery childe of God againſt al the diſcomforts of this preſent tranſitory life, that in that great and laſt, and terrible day Chriſt will be glorified in them, and made maruellous in the Saints. 2 Theſ. 1.10.And laſt of all, though the Saints be here deſpiſed and trodden vnder foot, iudged and condemned by men, yet the time will come,2 Cor. 6.2. when the Saints ſhall iudge the world.
Oh but ſome one will ſay, all the difficulty lyeth in this,Qu. Who are Saints? to know who are Saints. Anſ. To this end,Anſ. beſides the foure things generally laid downe before, I will for triall alleadge two or three places of Scripture: firſt, in Deut. 33.3. Deut. 33.3.When Moſes had praiſed the loue of God to the Iewiſh Nation,The firſt ſigne hee ſpecially commendeth Gods ſpeciall care towards the Saints of that Nation, whom, as moſt deare to him, hee had alwaies in his hands,Pſal. 16.3.5.6. and giueth this ſigne to know them by, (viz.) They are humbled at his feete, to receiue his words.
Secondly, Dauid hauing ſpoken of the excellency of the Saints on earth,Dauids foure ſignes. to proue himſelfe to be one of the number, he yeeldeth his reaſons from foure experimentall ſignes: Firſt, the Lord was his portion, though hee had hopes or poſſeſſion of great things in the earth, yet Gods fauour was that hee did moſt prize,Pſal. 16.5.6. and ſpirituall things were vnto him the faireſt part of his inheritance, and though he had many croſſes, yet the line was fallen vnto him in a faire place: ſo long as hee could ſee grace in his heart, and the GOD of grace to loue him freely. Secondly, he could as heartily praiſe GOD for ſpirituall bleſſings, (viz.) Counſell, Knowledge,Pſal. 16.7. and direction out of the worde of God, as wicked men could for temporall Honours, Riches, Pleaſures, and ſuch things as they loue beſt. Thirdly, his reynes did teach him in the night. Some thing can wicked men learne by the Word without, but God did neuer honour any with the feelings of the Spirit of Adoption, but onely the Saints.
Obiection. Obiect.Oh but might not Dauid bee deceiued in that ſigne by illuſions, &c. Anſ. Dauid giues two reaſons why hee could not: firſt,Solut. Difference between illuſiōs & the feelings of the Spirit of Adoption. his feelings did not make him more careleſſe, preſumptuous and ſinfull, as illuſions doe wicked men, but they taught him, that is, hee learned by them many worthy leſſons, and directions, and encouragements to holy life, and neuer did hee conceiue a greater hatred againſt his ſinne, then when his reynes taught him: ſecondly, he ſhewes that hee had them in the night; that is, when hee was alone and withdrawn from company, and the things of the world, and worldly occaſions. Fourthly, his laſt ſigne is, that hee did ſet the Lord alwaies before him: hee could be content to walke euer in Gods preſence, and to haue him the witneſſe of his actions, hee was not carefull onely to approue himſelfe to men (as wicked men may doe) but his chiefe care was to walke in all good conſcience before God,
Laſtly, in the fourth of Eſay,Eſay 4.3.4. the Prophet fore-tels of men that vnder the Goſpell ſhould bee called holy or Saints, and theſe hee deſcribes by their happineſſe, they ſhall be written among the liuing in Ieruſalem; and by their holines, which will diſcouer it ſelfe by theſe ſignes: firſt, they are not acquainied with the damnable and hatefull extenuations and qualifications of ſinnes: they are not heard to ſay, it is a little ſinne, a ſmall fault; no, their ſinnes in their eyes are filthineſſe and bloud. Secondly, they are men that haue felt the power of GOD in the practiſe of mortification; they are new creatures, they are waſhed and purged. Thirdly, the Spirit of God in them hath beene a Spirit of Iudgement, and a Spirit of burning: a Spirit of Iudgement, not onely in reſpect of knowledge and illumination, but alſo becauſe it hath kept10 an Aſſize in the ſoule of the ſinner, hee hath beene arraigned, indicted, and hath pleaded guilty, and beene condemned: a Spirit of burning, both in reſpect of the inward purifying of the heart from the droſſe that cleaues vnto it, as alſo in reſpect of zeale and ardor, for the glory of God: And thus farre of the firſt thing giuen vnto the people of God: they are Saints. Now followeth the ſecond.
The acceptations of the word faithfull. Faithfull.] This worde is diuerſly attributed in Scripture. It is giuen toaa2 Cor. 1. God, and God is ſaid to be faithfull in the accompliſhment of his promiſes. It is giuen tobbReuel. 19.11. Chriſt, and hee is called faithfull and true. It is giuen to theccPſal. 89.37. Pſal. 19 7. & 111.7. Sunne in the Firmament, becauſe it keepeth his certaine courſe. It is giuen to the Word of God, ſo as whatſoeuer it promiſeth or threatneth men may certainely binde vpon it, for heauen and earth may faile, but one iot of it ſhall not faile. Laſtly, it is giuen to Men, eſpecially and moſt ordinarily to ſuch men as are true beleeuers, and walke in all good conſcience both before God and Men: and as it is thus taken, the words of the holy Ghoſt, Prou. 20.6.Prou. 20.6. may be taken vp, Many men will boaſt, euery one of his owne goodnes, but who can finde a faithfull man? Theſe are they that Dauid ſo earneſtly ſearcheth for, and hauing found them, doth ſo ſtedfaſtly ſet his eyes vpon them, and entertaineth them into his Court, Pſal. 101.6. Pſal. 101.6.The names of theſe wee doe for the moſt part take vpon our ſelues, but the ſignes of theſe are but ſparingly found amongſt vs. That we may examine our ſelues, I will conſider what is required of vs that we may ſhew our ſelues faithfull.
Faithfulneſſe in ſpirituall things Hereunto fiue things are requiſite.The Chriſtian mans faithfulneſſe ought to ſhew it ſelfe, firſt, in ſpirituall things; ſecondly, in temporall things: vnto faithfulneſſe in ſpirituall things fiue things are requiſite. Firſt, faith in Chriſt, to get ſound reaſons from the Word and Spirit of God, and a ſure euidence for the particular perſwaſion of the heart, that God in Chriſt is graciouſly reconciled with the ſinner. He cannot bee a faithfull man that hath not a iuſtifying Faith: all that time of a mans life, onely receiueth hee this honour, to be accounted faithfull, when aboue all things hee trauels after the ſenſe of Gods fauour in the forgiuenes of his ſinnes. Secondly, faithfulneſſe ſtands in the performance of all thoſe Promiſes, Purpoſes and Vowes, which men in their diſtreſſe inward or outward doe make vnto God. Pſal. 78.And therefore the Iſraelites are charged not to bee faithfull, becauſe when the wrath of God turned vpon them, and the ſtrongeſt of them were ſlaine, and their choſen men were ſmitten, and that their daies did conſume in vanitie, and their yeeres haſtilie, then they crie vnto him, and ſeeke him in their diſtreſſe, they returne and ſeeke him earelie, they acknowledge that GOD is their ſtrength, and the most High their Redeemer: but when the Lord had beene mercifull vnto them, forgiuen their iniquities, ſo as hee deſtroyed them not, and called backe his anger; then they returned and prouoked the LORD againe, they flattered him with their tongue, they tempted GOD and ſinned ſtill, and therefore they are cenſured thus: Their heart was not vpright, neyther were they faithfull in Gods Couenant. Thirdly, it ſhewes it ſelfe in conſtant ſincerity in Gods worſhip, when men will worſhip God according to the rules of his reuealed will, without mixture of mens inuentions, or the cuſtomary ſinnes of prophaneneſſe and hypocriſie. Hoſ. 11. vlt.And thus Iudah is ſaid to be faithfull with Gods Saints, becauſe as yet the worſhip of God was preſerued amongſt them in the auncient puritie, in which the old Patriarkes and Saints, did ſincerely worſhip the God of their Fathers: hee is a faithfull man that will worſhip God no otherwiſe then the Saints haue done, that is, preciſely, according to his will reuealed in his Word. Fourthly, faithfulneſſe is exerciſed in the conſcionable imployment of the Gifts, Graces, and Talents receiued in our generall calling, to Gods glory, the increaſe of our gifts, and the inriching of our ſoules11 with true ſpirituall gaine. And thus hee is ſaid to bee a good Seruant and faithfull, that hauing receiued fiue Talents, hath gained with them fi•e mo•,Mat. 25.21.23. or two Talents and doth gaine two moe, and this we doe, when hauing receiued Knowledge, Faith, Loue, Hope, Patience, Spirit of Prayer, &c. wee doe by a conſtant and daily practiſe bring them out into exerciſe for our ſelues and for others. Thus doing, two commodities wee ſhall reape: firſt it is a ſigne of our faithfulneſſe: ſecondly, the gifts will increaſe, and to him that hath ſuch gifts to vſe them, ſhall be more giuen. Laſtly, faithfulneſſe ſhewes it ſelfe in mens ſinceritie, diligence, conſtancie, and care to promote and further the cauſes of God, and the Church, with the conſcionable diſcharge of all ſuch dueties as belong vnto ſuch ſeruice. Thus Timothy is praiſed to bee faithfull in the Lord, 1 Cor. 4.17. 1 Cor. 4.17.And thus the Apoſtle and Apoſtolicall men were faithfull, when they could doe nothing againſt the truth, but for the truth: and thus men are faithfull that can patiently beare,2 Cor. 11.8. and willingly take vp the Croſſe of Chriſt, and that daily; ſo as they may further the building vp,Luke 9.23. and edification of Gods people. Thoſe then are not faithfull that doe the worke of the Lord negligently, that ſet their hands to the plough, and looke backe, that minde their owne things, honours, pleaſures, profits, and preferments, and thoſe that in the time of temptation fall away: theſe ſpecialties of faithfulneſſe receiue a great increaſe of praiſe if two things come to them: firſt, that mens hearts be faithfull; that is, that though they haue many wants and infirmities, and faile much and often in well-doing, yet the deſire, delight, endeuour, reſolution and affection is in all pleaſing and firmneſſe to walke before God, without eyther hypocriſie or preſumption: this was Abrahams praiſe, Nehem. 9.8. Secondly, that men continue faithfull vnto the death,Nehem: 9.8. with all conſtancy and holy perſeuerance, beleeuing in Chriſt, and worſhipping GOD, euen to the ende of their dayes, this is called for, and crowned, Reuel. 2.11. Thus of faithfulneſſe in ſpirituall things.
Faithfulneſſe in temporall things ſtands in three things. Firſt,Reu: 2.11: Faithfulneſſe in temporall things. in the ſincere, diligent, and carefull diſcharge of the duties of our Callings. It was a ſingular prayſe in Daniel, that when his enemies ſought occaſion againſt him, they could finde none concerning the Kingdome,Daniel 6.5. hee was ſo faithfull and without blame, and therefore they muſt take him (if euer) concerning the Law of his God. Then doth the glory of Gods people ſhine,A Caueat for Profeſſors. when together with their conſtant zeale in matters of religion, they are found carefully diligent and faithfull in their callings; then whatſoeuer befalls them for the Law of their God, they may beare it with all comfort and conſtancy, as did Daniel. But how doth it blemiſh the glory of profeſſion, when men can ſay and ſee that Profeſſors are idle, deceitfull, buſie-bodies, and careleſſe in their places and callings? they cannot build ſo much by profeſſion, as they deſtroy by their ſcandalous and careleſſe courſes.
Secondly, in the right vſe and profitable diſpoſing of our riches, euen the outward things God hath giuen vs. This lyeth vpon vs, as one of the tokens of our faithfulneſſe: nay, this is neceſſary to the being of this praiſe: In the 16.Luke 16.9. of Luke Chriſt exhorts to the wiſe and liberall beſtowing of our riches vnto the neceſſities of the poore, and for other holy and needfull vſes. And becauſe there lye in the hearts of carnall men, many Obiections againſt this Exhortation, therefore hee forceth it with reaſons that meete with mens carnall conceits.
And firſt, whereas men out of an ouer-great eſtimation and liking of theſeObiect. 1earthly things doe eaſily obiect that they muſt be carefull of the ſauing, and ſparing in the vſe of their riches: for they are all the comfort they haue in this world. Solution.Hee anſwereth that men ſhould not ſo much loue theſe earthly things: for they are riches of iniquitie, that is, ſinne (that makes a man12 miſerable and accurſed) is moſt an end mixed with riches:Verſe 9. eyther they are wrongfully gotten, and ſinfully kept, or they are cauſes of much ſinning againſt God, or men, or himſelfe.
Obiect. 2Oh, but what good ſhall a man get by parting with his goods? Sol. They ſhall receiue him into euerlaſting habitations:Solut. they, that is, eyther the Angels, or the Poore, or thy Riches ſhall let thee into heauen; euen to ſure dwelling places: and this ſhould moue the rich; becauſe the time will come when thou ſhalt want, and all the riches in the world cannot helpe thee.
Obiect. 3Oh, but a man may bee ſaued and enioy theſe euerlaſting habitations, though hee doe not ſo part with his riches. Solut.Sol. Hee cannot: for, a man cannot bee ſaued without Grace, and God will neuer truſt him with Grace (the true treaſure) that is not faithfull in beſtowing riches:Verſe 10.11. and good reaſon; for, if God gaue a wicked worldling grace, hee would neuer be faithfull in vſing it: for, he that is vniuſt in the leaſt, that is, Riches, would be vniuſt in much, that is, Grace.
Obiect. 4Oh, but our goods are our owne, and therefore why ſhould we giue them to others? Solut.Sol. Ver. 12. That is falſe, for Grace onely is a mans owne, but Riches are anothers;Pſal. 24.1. Prou. 3.27. for God is the Lord of the whole, and the poore is the owner of a part.
Obiect. 5Tuſh, but a man may haue a good heart to God, and yet not deliuer out his goods to other mens vſes, nor leaue his content that he hath in the fruition of them. Solut. Verſe 13. Sol. That is falſe too: for, a man cannot ſerue two Maſters: one man cannot ſerue God and Riches. And thus our Sauiour meeteth with the Obiections of worldly men. The wordes alſo containe notable reaſons to perſwade to faithfulneſſe, which lieth in this good vſe of Riches: firſt, they are riches of iniquity: ſecondly, the right vſe of them makes way for heauen: thirdly, hee is like to be a godly man in the vſe of Grace, that is a faithfull man in the vſe of Riches: fourthly, God elſe will not truſt vs with Grace: fiftly, he will elſe be a very vniuſt man, and his riches wicked: ſixtly, Grace onely is his owne goods, and to be without Grace is to liue and dye a beggar: laſtly, thou canſt neuer ſerue God and Riches.
Thirdly, in temporall things Faithfulneſſe ſhewes it ſelfe in the vprightneſſe and harmeleſneſſe of our carriage towards others; as in keeping of promiſes, Pſal. 15. in the honeſt diſcharge of the truſt laid vpon men, eyther in Church or Common-wealth. Nehem. 13.13. Prou. 13.17. in witneſſe-bearing, Prou. 14 5.25. in iuſt gaines and lawfull meanes vſed for profit in our dealings with others, Prou. 28.20. And ſuch like dueties of iuſtice.
Thus then we ſee who is a faithfull man, euen hee that knoweth his owne reconciliation with God by faith; that performeth his vowes to God; that ſincerely worſhips God, and laboureth the increaſe of holy graces; that will doe nothing againſt the trueth, but for the truth; that is diligent in his calling, that is ſeruiceable with his riches; and laſtly, that is iuſt in his dealing.
Priuiledges of the••ithfull.Now, if wee be ſuch, then is our eſtate moſt comfortable: for firſt, God will bee faithfull to vs in the accompliſhment of all his promiſes: ſecondly, the Worde will be faithfull, euen a ſure fountaine of true comfort and helpe in all diſtreſſe: thirdly, Chriſt will be a faithfull, both High Prieſt in heauen, by his interceſſion making requeſt for vs to God, and both to earth and heauen he will be a faithfull witneſſe,Hebr. 2.17. Reuel. 15. & 3.14. ſo as while we liue, we ſhall finde the teſtimony of IESVS in our hearts, and when wee die hee will not bee aſhamed of vs before his Father and the holy Angels; and laſtly, wee ſhall be ſure to haue a faithfull reward. Prou. 11.18.And this of the ſecond title giuen to Gods Children.
Brethren.] The Children of God are ſaid to be brethren in a foure-fould relation:1 To Chriſt. 1. to CHRIST: 2. to the Apoſtle: 3. to the Saints abroad: 4. to13 the Saints at home. For the firſt, are wee brethren to CHRIST?1 To Chriſt. then it ſhould teach vs two things; firſt, to liue comfortably, for an higher eſt•te ofVſe. 1excellencie canſt thou not haue; ſecondly, to liue nobly, like the Sonnes ofVſe. 2the moſt High, not baſely, like the Sonnes of the Earth. Why walloweſt thou in baſe and filthy pleaſures? why doteſt thou vpon vncertaine and ſinfull profits? why doth thy heart degenerate to regard, and ſo aſpire after worldly preferment? Remember whence thou art deſcended, and with whom alyed,Romanes 8. and walke as becomes the coheyre of Chriſt.
Secondly,2 To the Apoſtle. are they Brethren to the Apoſtles and other great Gouernours of the Church? it ſhould then teach Miniſters, Magiſtrates, and Maſters of Families, ſo to rule as to remember that they rule their brethren:Ʋſe. neyther to neglect their good, (for why ſhould thy brother periſh?) nor with proud inſolency or tyrannie, eyther in correction, or ſeuere carriage to Lord it ouer them.
Thirdly, are they Brethren to the Saints abroad?3 To the Saints abroad and are they of the ſame familie with them? then it ſhould teach them to pray for them, and to lay the diſtreſſes of other Saints and Churches to their hearts: for, though they be remoued in place and carnall knowledge; yet are they neere in the myſticall vnion, if it be conſidered that the ſame Mother bare them; and the ſame Father begat them.
Laſtly, are they Brethren to the Saints at home?4 To the Saints at home. then they ſhould learne to conuerſe brotherly, to liue and loue together, as becommeth Saints and Brethren. Oh that it could ſinke into mens mindes, or that this were written in mens hearts! then could there be nothing more glorious and comfortable in this earth, then this communion of Saints, eſpecially in the fellowſhip of the Goſpell.
In Chriſt.] Men are ſaid to be in CHRIST three waies: firſt, as the Plant in the Stocke: Iohn. 15 ſecondly, as the Member in the body: 1 Cor. 12.12. thirdly, as the Wife is one with the Husband, Epheſ. 5.25.
Doſt thou aske then how thou maiſt get into Chriſt? How thou maiſt get into Chriſt.Anſ. Obſerue three things.
Firſt, before thou canſt be ingrafted into Chriſt, thou muſt be cut off the old tree; eyther a new man or no man; eyther loſe the World, or neuer finde Chriſt; eyther diſarme thy ſelfe of all vaine confidence, loue, delight, and ſupport from the world and wordly men, or the arme of the Lord will neuer beare thee vp and nouriſh thee.
Secondly, a true Member is not but by generation in nature, nor canſt thou be a true member of Chriſt but by regeneration: great oddes between a wodden legge, though neuer ſo exquiſitely made, and a true legge; all members in Creation be begotten, and in Grace begotten againe.
Thirdly, as they are not Man and Wife, where there is no ſure making by Contract or Marriage going before; ſo neyther can any be in Chriſt, vnleſſe hee be receiued vnto the Couenant of Grace: and, as it is a mad thing in Nature, for any woman to ſay; Such a man is my Husband, for hee is a kinde man, and did caſt his eye vpon mee, or did me a pleaſure at ſuch a time, &c. So, it is as great ſpirituall madneſſe for any Soule to plead intereſt in Chriſt, when they can alleadge no more but his generall loue to man; or that hee offered Grace to vs in the Word and Sacraments, or that wee together with the Goſpell receiued outward bleſſings, or ſuch like; when men can ſhew no contract, no mutuall entercourſe betweene CHRIST, and the SOVLE, no manner of euidence for their hopes, no witneſſes from the Word, Spirit, or Children of God, for their ſpitituall Marriage.
Againe, would a man know whether hee bee in Chriſt?Who are in Chriſt. theſe Compariſons likewiſe reſolue his doubt, by a three-fold Anſwere: firſt, hee is in14 Chriſt, if he bloſſome, grow, and beare fruit, euen ſuch fruit as is to eternall life. If a man bee abundant in the workes of the Lord; and grow in ſuch graces as are communicated onely to the faithfull, hee is certainely a true Plant in this Stocke: for, by growing and fruit, is the Plant that is ingrafted knowne from the ſprigge that is lopped off, and lyeth by, and is withered. A life barren and void of the workes of Pietie and Mercy, is a manifeſt ſigne that the perſon is not in Chriſt.
Secondly, if there be in our ſoules the ſenſe, and feeling, and motion of ſpirituall life, then are wee members: for, in a wodden legge is there no ſenſe nor naturall motion. When men haue as much ſenſe and feeling, ſauour and delight in the things of the Spirit, as the Word, Prayer, fellowſhip in the Goſpell, with the exerciſes of holy Graces in the duties of Gods worſhip, or things otherwiſe belonging to the Kingdome of Chriſt, as the carnall man hath in the profits,Romanes 8. pleaſures, and fleſhly things of this world: Theſe certainely are men after the Spirit, and by the Spirit myſtically vnited to Chriſt the head: and on the other ſide, a more plaine and palpable ſigne cannot be giuen to proue demonſtratiuely, that a man is not in Chriſt, then when a man findes no taſte, hath no feeling, can take no delight in ſpirituall Meanes, Graces, or Perſons, and yet is eaſily affected with the leaſt profits and delights of the world.
Thirdly, it will appeare by the holy communion betweene Chriſt and the faithfull Soule, by his co-habitation and ſpirituall entercourſe, when Chriſt meetes a Chriſtian with holy Comforts, with heauenly refreſhings, with ſacred anſweres, with ſpirituall direction, and other ſacred ſignes of the preſence of Chriſt, in the vſe of the meanes, ſporting himſelfe with the Chriſtian Soule: this entercourſe I ſay, this ſecret and chamber-meeting, theſe inward and hearty feelings, wrought by the Worde and Sacraments, by Prayer, and Faſting, by Reading and Conference, are certaine and ſure ſignes and ſeales to prooue a marriage going before. And thus farre of the foure titles giuen to the Children of God, and alſo of the ſecond thing, viz. the perſons ſaluted. Now followeth the Salutation it ſelfe.
Of Salutations.IT hath beene an ancient cuſtome, both in the Iewiſh, Chriſtian, & Pagan world, to beginne Letters and Epiſtles, with Salutations; and in theſe they were wont to wiſh to their Friends, that which was accounted the chiefeſt good. Hence the Heathen as they were opinionated about the chiefe good, they did differently wiſh good things to their friends in their ſalutations. Some wiſhed health,〈…〉〈 in non-Latin alphabet 〉. ſome wiſhed welfare or ſafetie; ſome, to doe well; ſome, ioy and a merry life; as they were eyther Stoickes or Epicures. But the Apoſtle finding that true felicitie was in none of theſe, doth religiouſly wiſh that which in the Kingdome of Chriſt was in greateſt requeſt, (viz.) Grace and Peace.
The acceptations of the word Grace. Grace.] This worde is diuerſly taken. For kindneſſe, 2 Samel. 16.17. for abilitie to affect or perſwade, Pſalm. 45.2. for the happineſſe that is had from Chriſt in this world; and ſo it is oppoſed to glorie, Pſalm. 84.11. for the preaching of the Goſpell, Rom. 1.4. Titus 2.12. for approbation from God, Pro. 12.2. For the ſpirituall liberty that wee haue from Chriſt: and ſo it is oppoſed to the Law, Rom. 6.14. laſtly, it is taken for the loue and fauour of GOD, receiuing the Sinner into couenant in Chriſt, as it is an euer-flowing ſpring of celeſtiall Grace to the ſoule iuſtified: and ſo it is taken heere.
15Peace] This word alſo is diuerſly accepted, for reſt and eaſe from paine,The acceptations of the word Peace. Pſal. 38.4. for familiarity, ſo the man of my peace, Pſal. 41.9. for concord, Epheſ. 4.3 for proſperitie in generall, 1. Chron. 12.18. Pſal. 125.5. Ier. 29.11. for all that felicitie we haue by Chriſt, Luke 19.42. for glory in heauen, Eſa. 57.2. Luke 19.38. Rom. 2.10. Luke 1.79. for reconciliation it ſelfe, Luke 2.14. Eſay 53.5. for the meanes of reconciliation, Epheſ. 2.14. for the ſignes of reconciliation, Eſay 57.19. Pſal. 85.8. for tranquilitie of conſcience, Rom. 14.17. & 5.2. Laſtly, it is alſo taken for all that reſt of conſcience within, and Synecdochically it ſignifieth all thoſe bleſſings ſpirituall which either in this world, or that other better world we receiue from Chriſt, together with Gods fauour and grace: neither is temporall proſperitie excluded, though not principally meant; and ſo I thinke it is taken here.
The meaning being thus found: I conſider the obſeruations firſt generally.
Firſt, in that the Apoſtle doth in the very Salutation ſow the ſeedes of the whole Goſpell, we might learne euen in our ordinary imployments, to mind Gods glory and the ſaluation of others.
Secondly,Three reaſons why children may be taught the principles they vnderſtand not. we may hence ſee that it is lawfull to draw abridgements of holy things, and commend them to ordinary vſe: as here theſe graces to an ordinary ſalutation from man to man; and ſo I thinke of teaching the Lords Prayer and Commandements, with other Scripture, to children or ſeruants, that yet vnderſtand not, and that for ſuch reaſons as theſe: firſt, that ſo they might haue occaſion much to thinke of the things are ſo much and commonly vrged: ſecondly, that if any time of extremitie ſhould come, they might haue certaine ſeedes of direction and comfort, to guide and ſupport them: thirdly, that their condemnation might be more iuſt, if hauing Grace and Peace, and other principles of Catechiſme ſo much in their mouths, they ſhould not get them into their hearts.
Thirdly, a queſtion may here be moued:Queſt. how the Apoſtle can here in theſe words wiſh vnto them their chiefe good or felicitie, ſeeing theſe are not all the graces or bleſſings needfull to our happineſſe? Anſ.I might anſwere this diuerſly. 1. Here is a Synecdoche, all are vnderſtood, though not all named: or thus, theſe are the beginnings of all graces and bleſſings: or thus, one or two graces is worth a world beſides: or thus, theſe are chiefly aboue others to be ſought: but laſtly, it is certaine theſe cannot be had without the moſt of ſauing graces: as for example, true Peace cannot be had without Chriſt, nor without godly Sorrow, Confeſſion, Knowledge, Meekeneſſe, Deſires, Faith, Humilitie, Loue, and the like, as men may eaſily ſee, if they will bee informed either by Scripture or experience.
But the maine Doctrine which generally I obſerue out of theſe words,Doct. is this; that ſpirituall things from God in Chriſt are the beſt things,Spirituall things are the beſt things. and moſt to be ſought, and deſired, and wiſhed, both for our ſelues and others. The reaſons are: 1. They ſerue for the excellenteſt part, (viz. the ſoule) 2. They ſerue for eternitie, and theſe outward things but for this life: 3. Reaſons.Spirituall things are giuen by God in Chriſt; the other by God without Chriſt: 4. They onely are able to ſatisfie the Soule: 5. In reſpect of continuance; for outward things can laſt but till death, but then their workes will follow the faithfull into the graue, yea, into heauen; and therefore much more theſe graces: 6. Spirituall things are onely proper to the Saints; temporall things are common both to good and bad: 7. Theſe are to be had by vertue of an abſolute promiſe; the other but conditionally aſſured: 8. Theſe are more pleaſing and acceptable to God. Gods acceptation prooues them beſt: laſtly, What ſhall it profit a man to winne the whole world, and looſe his owne Soule? Math. 16.
16Vſe. 1The vſe is firſt for the iuſt reproofe of the wonderfull careleſneſſe and ſtrength of folly, that hath poſſeſſed the moſt people, in the prophane neglect, nay, contempt of ſpirituall things, with the meanes of them. Indeede, if men could be rid of Death, the Graue, Hell, and Gods Curſe; or if theſe things could be had without ſeeking, it were to ſome purpoſe for men to ſleepe ſtill and neuer wake. Many are the ſleights of Sathan. Some are ſtubborne, and will not regard: ſome with very preiudice runne wittingly to hell: ſome confeſſe it to be meete that the beſt things ſhould be chiefely ſought, but forget: ſome purpoſe, but giue ouer, for difficulties in the beginning: ſome no ſooner ridde of terrour, but as ſoone off care for the life to come.
Vſe. 2Secondly, this doctrine may be a ſingular comfort to vs, if wee can finde grace and peace in our hearts, how euer it be with vs in our bodies or eſtates otherwiſe.
Vſe. 3Thirdly, it ſhould teach Parents to be more carefull to leaue grace in their Childrens hearts then treaſures in their Cheſts for them: and friends ſhould more endeauour to helpe one another in the comforts of an holy fellowſhip in the Goſpell, then in the ciuill furtherances they doe ſo much engage themſelues to.
Vſe. 4Laſtly, it ſhould teach vs to learne the leſſon giuen by our Sauiour Chriſt, Math. 6.Math. 6. Ver: 19. to 25. Ver: 25. to the end. neither to inlarge our affections to the immoderate deſires of ſuperfluitie in outward things, nor yet to racke our hearts with the faithleſſe and fruitleſſe care of things neceſſarie. This latter branch is vrged with eight or nine worthy reaſons: but of theſe in another place afterwards. And thus much generally.
Grace] If Grace (that is, Gods fauour, and the graces ſpirituall that flow from thence) be of ſo great worth and excellencie; diuers things may be inferred by way of profitable inſtruction, for our vſe, out of ſeuerall Scriptures. Firſt, if it be ſo great a priuiledge to obtaine grace from God, wee ſhould ſtriue to be ſuch as are within the compaſſe of the promiſe of grace;James 4.6. eſpecially, we ſhould get humble and lowly hearts: for, God giues grace vnto the humble, but reſiſteth the ſtubborne, wilfull, and proud ſinner. Againe, if Gods Loue, and Chriſts Grace be Iewels of ſo great value, it ſhould teach vs, when Grace is offered in the meanes, or any way beſtowed by Gods Spirit,1 Cor. 6.1. neuer to receiue it in vaine: ſo as it ſhould be tendered without effect, or kept without aduantage; but eſpecially, let it euer be farre from vs, to turne the grace of God into wantonneſſe,Iude 4. to abuſe either the promiſes of Grace, or the pledges of Gods Loue, to become either bawds for perſeuerance in ſinne, or props to ſecure and bolde preſumption. And aboue all things wee ſhould with all watchfulneſſe take heede of wronging the Spirit of Grace,Heb. 10. eyther by reſiſting, tempting, greening, quenching, or diſpiſing it. And further; wee ſhould learne by all good meanes, as conſtant hearing,2 Tim 1.6. 2 Tim. 2.1. prayer, reading, conference, and meditation, to ſtirre vp the Graces giuen vs, to labour for ſpirituall ſtrength in Grace, and to ſearch ſo carefully into the euidence of Faith, for what wee haue, and Hope, for what wee want, as neuer to giue ouer to examine our ſelues by the ſignes and promiſes of Gods Loue, till our hearts were ſetled and ſtabliſhed in Grace. Laſtly, Gods Children ſhould ſolace themſelues in the feeling and experimentall knowledge of Gods grace;Iob 15.11.12. ſo as their hearts ſhould neuer carry them away to make them account the Conſolations of God ſmall, or to deſpiſe the Grace giuen them; but rather in the middeſt of all combats with temptations within, or afflictions without, to ſupport their Soules with that gratious Promiſe, My Grace ſhall bee ſufficient for you,2 Cor. 12.9. and my Power made knowne in your weakeneſſe.
17Peace.] The ſecond thing here wiſhed for, and to bee deſired of all that loue their owne good, is Peace, that is, tranquillity of heart, with other ſpirituall bleſſings accompanying it with outward things alſo, ſo farre as they may further our happineſſe: but the Scripture layes a reſtraint vpon the getting of this peace, and giues rules for the vſe of it. For if euer wee would haue Peace, wee muſt firſt be righteous perſons, that is, men that are broken in heart for our ſinnes, humbled at Gods feete for forgiueneſſe; and ſuch as hang vpon the Worde of GOD, to receiue the certaine meanes of our ſoules reconciliation, and the righteouſneſſe of CHRIST imputed vnto vs: ſuch, as to whom there is a way, and their path is holy. Eſay 35.8:But on the other ſide, vnto the wicked is no peace: and they are taken by the Prophet for wicked men, that are neuer humbled in the duties of Mortification for ſinne, that in the hardneſſe of their hearts fruſtrate the power of Gods Ordinances, ſo as they cannot worke vpon them:Eſay 57.21. theſe haue no Peace, neyther with GOD, Angels, men, the Creatures, or their owne Conſciences.
Againe, haſt thou gotten peace and tranquility of heart, euen reſt and eaſe from CHRIST, then let this peace preſerue thy heart and minde,Phil. 4.6. Col. 3.15. and let it rule. Be carefull to reiect all matters in thoughts, or opinion, in affections, or deſires, in words, or actions, that it might any way interrupt thy peace: but by all meanes nouriſh it, delight in it, and let it guide to all holy meditations, and affections, and gainefull practiſes, and endeuours. Let the peace of thy heart, and Gods ſpirituall bleſſing be a rule for all thy actions. And laſtly, with all good Conſcience and holy conuerſation hold out, that when Chriſt ſhall come, eyther by particular Iudgement to thee in death, or by generall iudgement to the whole world in the laſt day,2 Pet: 3.14. Eſay 9.6.7. Luke 1.79. thou maiſt be found of him in Peace, ſo ſhall Chriſt be vnto thee a Prince of Peace, and guide thy feet for euer into the way of Peace.
And thus farre of the good things he wiſheth vnto them, now follow the efficient cauſes (viz) from God the Father, and our Lord Ieſus Chriſt.
Diuers things may be here obſerued.
Firſt, a proofe of the Trinitie, or, at the leaſt, a plaine proofe of two perſons, the Father and the Sonne, vnited in one eſſence.
Secondly, GOD is here plainely affirmed to be a Father, and that hee is in diuers reſpects: firſt, to all by Creation: ſecondly, to all the faithfull by Adoption: thirdly, to Chriſt, by the grace of Vnion as man, and a naturall Father, as God.
Thirdly, heere wee may obſerue, that grace and bleſſings muſt not bee looked vpon without ſome honourable meditation of God and Chriſt the giuers.
Fourthly, ſeeing beleeuers haue a God, a Father, a Chriſt, a Sauiour, a Lord, they are ſure to be in a happy caſe, and may haue what is needfull, if they will ſeeke for it.
Fiftly, wee may obſerue, we can haue no comfort in the enioying or hope of any fauour or bleſſing, ſpirituall or temporall, vnleſſe, firſt, God be our Father; ſecondly, we be in Chriſt.
Laſtly, if GOD be a Father, and CHRIST a Lord, it ſtands vs vpon to looke to it, that we performe both honour and ſeruice. And thus of the Salutation. The Preface followeth.
The Diuiſion.THE Salutation hath beene handled already, the Preface followeth, and is contained in this Verſe, and thoſe that follow to the 12. Verſe: in which the end and drift of the Apoſtle is, to winne affection to the Doctrine afterwards to be propounded: and this he doth by ſhewing his exceeding great loue to them, which he demonſtrates by two things which hee did for them, (viz.) he both gaue thankes vnto God in their behalfe, and alſo made many a prayer for them: which ſpirituall duties are better kindneſſes and ſignes of true affection and reſpect, then all ciuill curteſies or outward complements are or can be.
Theſe things in the Preface are firſt generally ſet downe in this Verſe, and then particularly enlarged in the Verſes afterwards: firſt, the Thankſgiuing, from ver. 4. to the 9. Secondly, Prayer, v. 9.10.11. In this Verſe hee doth two things:••rſt, hee giues thankes: Secondly, he prayes. In the Thankeſgiuing conſider, firſt, what hee doth, in theſe words, Wee giue thankes: Secondly, to whom he doth it, in theſe words; To God, euen the Father of our Lord Ieſus Chriſt. Thus farre of the order of the words.
The Doctrines follow, which muſt bee conſidered generally from the whole Verſe, and ſpecially from the ſeuerall words.
Two generall Doctrines.The firſt generall Doctrine is this, that it is not enough to ſalute others kindly, but we muſt doe and performe the ſound duties of loue: this is from the coherence, and condemnes the ſinfull barrenneſſe of many that know a neceſſity of no duties of loue, vnleſſe it be to ſalute curteouſly.
Secondly, wee ſee heere that Tyrants may take away the benefit of hearing, reading, conference, and ſuch like; but they cannot hinder vs of praying. Paul can pray and giue thankes in priſon, for himſelfe and others, as well as euer before. Let wicked men doe their worſt, Gods children will ſtill pray vnto God And looke how many promiſes are made in Scripture, to the prayers of the Saints, ſo many conſolations are inuiolably preſerued vnto them, againſt the rage of whatſoeuer extremitie wicked men can caſt vpon them: this is a ſingular comfort.
Miſerie breeds vnitie.Wee] Doct. Miſerie breedeth vnitie. The Apoſtle that in more proſperous times iarred with Peter and Barnabas, can now hold peace and firme vnitie with meaner men; and therefore he ſaith Wee, not I. And thus wee ſee it was in the times of perſecution in Queene Maries daies, the Biſhoppes and Paſtors that could not agree when they were in their Seates and Pulpits, willingly ſeeke agreement when they are in priſon, and muſt come to the Stake. And ſo it many times falls out in common Iudgements, as the ſword and peſtilence:Eſay 24.2. in ſuch times the words of the Prophet are fulfilled, Like People like Prieſts, like Seruant like Maſter, like Buyer like Seller, like Borrower like Lender, like Giuer like Taker to vſury. Great and preuailing Iudgements take away all that vanity of conceit and ſwelling of pride, which difference of gifts and places bred before.
The Lord for his mercies ſake grant, that at the length there may be found ſome remedie to cure the wound and heale the breach which proud contention hath made, and continued, with effects prodigious and vnheard of: leſt the Lord be at length prouoked to plague with more fierce and cruell Iudgements; and worke vnion, at leaſt in one furnace of common calamitie: the ſame God, for his Sonnes ſake, worke in all that any wiſe loue the proſperitie of Ieruſalem, on all ſides, that they more regard the glory of God and the good of the Church, then their owne greatneſſe either of place or19 reſpects amongſt men, and that they may more ſeeke the truth then victorie. And as for thoſe that neither loue the truth nor peace, the Lord open their eyes and conuert them, or elſe giue them to eate of the fruite of their owne wayes.
Doe.] It is not ſafe to put ouer good motions. Not ſafe to deferre good motions. Note. When Paul findeth fitneſſe to pray and giue thankes, he doth not omit the occaſion. In ſpirituall things delay is alwaies dangerous, but in ſinfull motions the only way many times is to deferre the execution. Many ſinnes are preuented by the very benefit of taking time enough to execute them.
Giue thankes. It is good to praiſe before thou reproue.] Paul giues them to vnderſtand before he comes to diſpraiſe their vices, and the corruptions crept into the Church, that hee takes notice of their praiſe-worthy vertues: hee reſerues his taxation to the ſecond Chapter; and this courſe hee holds with them for diuers Reaſons. Firſt, to aſſure them of his loue, and that he did it not of malice, a thing eſpeciallyReaſons. 1to be looked to in all admonitions, in familie, or elſe-where, as well to praiſe for vertue, as diſpraiſe for vice. Secondly, hee holds this courſe to let themReaſons. 2ſee that he did account them as Chriſtians, though they had their infirmities. It is a ſecret corruption in the affection of the reproued to conceiue that the Reproouer likes them not at all. They are not fit to reproue others, that cannot loue them for their vertues at the ſame time that they diſpraiſe their faults: and therefore they are farre ſhort of holy affections, that ſay, I neuer liked him ſince I ſaw that fault by him. Thirdly, hee did thus, that theyReaſons. 3might the more hate ſinne, ſeeing it did darken their graces, which elſe would more appeare. Fourthly, that they might be made thankefull themſelues for their owne graces; a ſhame that others ſhould praiſe God for hisReaſons. 4mercies to vs, and we neuer praiſe God our ſelues. Laſtly, it carrieth with itReaſons. 5a ſecret taxation of vnthankfulneſſe, as the cauſe of their fall: for, had they beene more thankfull for the ſinceritie of the preaching of the Goſpell, and for the riches of the grace of Chriſt offered, the honourable opinion of the excellencie and ſufficiencie thereof, to giue all ſound contentment, would haue preſerued them from mixing the worſhip of God with mens traditions, or admitting contrary doctrine, and from diſhonouring the mediation of Chriſt with Angell-worſhip. Then did Popiſh traditions ouerflow, when the Scriptures were contemned, and the light of them ſuppreſſed: and in generall, an vnthankfull man is euer a vicious man.
More ſpecially, in the dutie here mentioned two things are to be conſidered.
We giue thankes] Euchariſt is ſometimes appropriated onely to the Sacrament of the Lords Supper, but moſt commonly is generall to all holy thankfulneſſe, eſpecially to God.
There is a flattering thankefulneſſe to men,Acts 24.3. Luke 18.11. and a Phariſaicall proud conceited thankeſgiuing to God.
Concerning the ſpirituall mans thankefulneſſe to God, I propound three things onely in the generall briefly to be noted: Firſt, Reaſons to incite vs to the practiſe of continuall thankefulneſſe to God. Secondly, for what things we are to be thankfull. Thirdly, what rules to bee obſerued for the manner of performance of it.
There are many reaſons ſcattered in Scripture,Motiues to thankfulneſſe. to incite vs to Thankefulneſſe: firſt, becauſe it is a ſpeciall part of Gods worſhip, or one way by which we yeeld worſhip to God. Hence,1 Cor. 14.16. that the Apoſtle accounts it a great loſſe, if the people cannot ſay Amen, when the Teacher bleſſeth in the ſpirit, or giueth thankes. Againe, when he would exhort them to liberality, hee vrgeth20 them with this reaſon, that the ſupplying of the neceſſities of the Saints would cauſe much thankeſgiuing to God,dd2 Cor: 9.12.13. 1 Cor. 4.16.2.. And in the 4. of the 2. of Corin. he ſheweth that the thankeſgiuing of many would breed both a plenty of grace, and an abounding of much praiſe to God. Secondly, the Apoſtle hauing dehorted the Epheſians from Fornication and all Ʋncleanneſſe, and Couetouſneſſe, Filthineſſe, Ieſting, and fooliſh Talking; hee addeth, but rather vſe giuing of ThankseeEpheſ. 43.4.. As if hee would note, that thankefulneſſe for Gods Bleſſings and Graces duely performed, would preſerue them from the filth and power of theſe baſe vices. Beſides, it is a thing that becommeth the Saints, nothing better. Thirdly, it is a ſigne of three worthy things, wherein it behooueth euery man to be well aſſured: firſt, it is a ſigne of a heart that hath rightly receiued Chriſt, and is firmely rooted, built, and ſtabliſhed in the FaithffCol. 2.6.7.. Secondly, if men in all things let their requeſts be ſhewed vnto God with giuings of thankes, it is a ſigne of the peace of God, euen that the peace of God that paſſeth all vnderſtanding, will preſerue their hearts and mindes in Chriſt IeſusggPhil. 4.6.7.. Thirdly, it is a ſigne, nay, a very meanes of a contented mind. He that can pray vnto God for what he wants, and is able thankefully to acknowledge what he hath in poſſeſſion or promiſe, hee will in nothing be carefull,Phil. 4.6. as it appeareth in the ſame place to the Philippians. Laſtly, it is one of the ſixe principall meanes to make a man reioyce alwaies, as the Apoſtle writeth, 1 Theſ. 5.18. 1 Theſſ. 5.18.Thus of the Reaſons.
For what wee muſt giue thanks.Secondly, wee muſt conſider for what wee muſt giue thankes. Firſt, for ſpirituall things as well as temporal, as for the Wordhh2 Cor. 4.16., for Mercies in praieriiCol: 4.2., for Victory ouer a ſinnekkRom. 7.26., for KnowledgellRom. 1.21.. Secondly, in aduerſitie as well as in proſperitie, and that in all ſorts of afflictions; in dangermmActs 27: 35, in wrongs. Thirdly, in outward things wee muſt bee thankefullnnCol. 3.17. 1 Cor. 10 3., not onely for great things done, for our ſtates or names, but euen for the leſſer and more daily fauours, as for our foode, and the creatures for our nouriſhment. And in ſpeciall manner haue the Saints in all ages bound themſelues to a ſet courſe of prayer and praiſe ouer and for their food: and therefore their groſſe ſwiniſh prophaneneſſe is ſo much the greater, that ſit downe and riſe from their meate,Scripture for prayer and Thankeſgiuing for our very food. like brute beaſts, without any Prayer or Thankeſgiuing. If any aske whether there be any expreſſe Scripture for Grace before and after meate, I anſwere, there is, and alledge theſe three vndeniable and plaine places of Scripture, 2 Tim. 4.3.4. Iohn 6.23. Rom. 14.6.
Thirdly, for the manner of Thankeſgiuing, it may bee found in that phraſe vſed by the Prophets in the olde Teſtament of Sacrificing the calues of their lipsooPſal. 5. vlt. Hoſ. 14.3.. The manner of Thankeſgiuing.For heere foure things may be obſerued. Firſt; it muſt be a dead Calfe, to note that all Thankeſgiuing muſt proceed from humble and mortified minds; and therefore the Phariſies thanks did not a whit iuſtifie themppLuke 18: 11.14.. Secondly, it muſt be a ſacrificed Calfe. Now, in the Sacrifice three things were required; an Altar, Fire, and to lay the hand vpon the head of the Beaſt: An Altar, for not onely our prayers muſt be made in the name of Chriſt, but our prayſes alſo muſt be tendered to God in his mediation, or they will neuer be accepted, no more then a Calfe not laid on the Altar: neyther is it enough to lay the Calfe on the Altar, but Fire muſt be put to it: to note, that the bare throwing out of words of thankefulneſſe, though in the name of Chriſt, will not ſerue, vnleſſe wee doe alſo get ſome feeling ardencie and zeale to burne the Sacrifice. Thirdly, we muſt lay our hands on the head of the Calfe; that is, in all humilitie wee muſt confeſſe our vnworthineſſe of all the bleſſiings or graces wee giue thankes for. Againe, in that they offer a Calfe, it ſignifieth that wee ſhould not offer our thankefulneſſe to God of that that coſts vs nothing: wee ſhould deſire to expreſſe our praiſe by doing ſome thing to further Gods worſhip, or relieue the neceſſities of others. If GOD bleſſe vs at home, wee ſhould carry a Calfe to the Temple. Laſtly, we muſt21 not ſacrifice to a ſtrange God, when we giue thankes, and that men doe when they ſacrifice to their nets, as the Prophet ſpeaketh, that is,Hab. 1.16. when men attribute the glory and praiſe of God to the meanes or ſecond cauſes.
Thus of thankfulneſſe in the generall.
But that which is here entended, is,We muſt giue thankes for others. Foure rules of triall. that we ſhould giue thankes for others as well as for our ſelues, which is not a curteſie but a dutie. This dutie of praiſing God for others, growes exceeding commendable, if wee can exerciſe it in theſe particulars. Firſt, if wee can giue thankes for thoſe bleſſings vpon others, which the world accounts ſhamefull to enioy, as Zeale for Gods glory, religious Sinceritie, and vprightneſſe of heart, the Croſſe for Chriſt his ſake, and ſuch like. Secondly, if wee can firſt giue thankes, that is, be more apt to praiſe God for the vertues of others, then be forwards to taxe their faults and frailties. Thirdly, if we can doe it for all ſorts of men,1 Tim. 2.1. euen our enemies. Fourthly,1 Theſ. 3.9. if wee can bee thankefull for the true ioy wee haue had in other mens proſperities.
To conclude this point, if wee would haue others to giue thankes for vs,As any are more heauenly minded, they are more frequent in praiſes. we ſhould labour to be ſuch, as for whom thankes may be giuen. And thus of what they doe: Now, to whom.
To God.] Theſe words hauing beene vſed in the very Verſe before, teach vs two things. Firſt, that it is no cloying to a ſanctified minde to be much and often, yea, vpon euery occaſion in the honourable mention and lauding of God, aſcribing in euery thing glory to God: ſo, in heauen they ſhall neuer be weary of Gods praiſes, no not vnto all eternitie. And certaine it is, that the more men grow in ſanctification, the more eaſie and apt are their hearts to entertaine all occaſions of communion with God, without wearineſſe or deadneſſe.
Secondly, (to God) ſhuts out the praiſes of themſelues or of men. It is fit our reioycing and praiſe ſhould be directed thither from whence the bleſſing came.
The Father] Theſe words are conſidered in the former Verſe. Thus much of his Thankeſgiuing.
Praying for you] Firſt,A childe of God neuer giues thankes but he hath cauſe to pray, and contrariwiſe. in generall from the ioyning together of theſe two duties, two things may be obſerued: Firſt, that a childe of God neuer giues thankes but he hath cauſe to pray: for, if it be for temporall things, hee muſt pray both for their ſanctified vſe, that they become not occaſions of ſinne; and for their preſeruation according to Gods will: if it be for ſpirituall things, he hath reaſon to pray for increaſe, ſtrength, and preſeruation againſt falling, and ſuch like. Secondly, on the other ſide, I ſay alſo, that a childe of God doth neuer pray, but hee may finde reaſons to giue thankes, wee may finde mercies in any miſerie; yea, it is a ſingular mercy to haue a heart to pray, and to haue ſo many large promiſes made to them that call vp on God in their diſtreſſe. But the maine particular Doctrine is, that we ought not onely to pray for our ſelues but for others. And the Apoſtle, 1 Tim. 2.1. ſeemes to make foure ſorts of prayers for others, viz. Deprecations, Requeſts,Foure ſorts of prayers for others. Interceſſions, and Giuing of Thankes: Deprecations are Prayers for help againſt hurtfull things; Requeſts are Prayers for profitable things; the word rendered Interceſſions, is by ſome taken to ſignifie complaints vnto God againſt ſuch as wrong them, for whom we pray: or elſe, it is a more ſet or ſerious imploring of Gods aide with the vnited forces of the godly: and laſtly, Giuing of Thankes ſtands in the lauding of God for bleſſings or graces: and in the 6. of the Epheſians, and in the 1 of Tim. 2. the Apoſtle ſets downe rules to bee obſerued in Praier for others: in the Epheſians hee requires that they pray,Epheſ. 6.18. 1. at all times: 2. with all manner of Prayers: 3. in the ſpirit: 4. with watching: 5. with perſeuerance: 6. With ſpirituall importunitie: and laſtly, for all Saints:22 And in Timothy he requires that they pray;1 Tim. 2.8. 1. euery where; 2. with pure hands; 3. without wrath; 4. without doubting.
Alwaies.] To pray alwaies, is to conſecrate euery day and night to God by Prayer: and beſides, to pray vpon all occaſions, with lifting vp our harts vnto God; or by vſing ſhort prayers, which they haue beene wont to call Eiaculations. Neither was it the dutie of Paul onely, to pray alwaies, that is, to keepe a ſet order of Prayers; but it is our dutie alſo to ſet apart time euery day,Reaſons to warrant praying euery day. euening and morning, to pray vnto God our ſelues, and our houſeholds. And becauſe theſe exerciſes of Religion are by the moſt wholy neglected, and in roome of it, vile prophaneneſſe ſtaines mens houſes, I will here ſet downe, by the way, ſome few reaſons to warrant a daily ſet courſe of praying. Math. 6.11.Firſt, our Sauiour CHRIST teacheth vs to pray for the bread of the day, euery day: as God will not promiſe vs bread for a weeke, a month, a yeere; ſo neither will God accept of a prayer for the neceſſities of a weeke, month or yeere before hand, but will haue vs to make as much conſcience to pray daily, as we haue ſenſe of daily wants. Secondly, we are commanded to pray continually:1 Theſ. 5.17. now, what ſenſe can be probably giuen of theſe words, if that a daily ſet courſe of prayer bee not included. Thirdly, the Saints prayed euery day, an auncient practiſe ſome thouſand of yeeres a goe; Dauid prayed ſeauen times a day; and Daniell, three times a day. Let wicked and prophane people ſay, what needes all this prayer; but let vs be aſſured, that as holineſſe and grace growes in any, ſo are they more abundant in this worſhip of praier: the holieſt men haue euer prayed moſt: for though they haue not moſt neede, yet they haue alwaies moſt ſenſe of their owne needes and others to. Fourthly, if our foode muſt bee euery day ſanctified by the exerciſe of the Word and Prayer, then much more haue wee neede to ſanctifie our ſelues,1 Tim 4.2. our houſholds, our callings, and our labours by daily Prayer.
Laſtly, Prayer is called Incenſe and Sacrifice. Now the Iewes held it an abhomination of deſolation,Pſal. 141.2. & 51.17. if the morning and euening Sacrifice were wanting: neither do wee leſſe need to ſeeke daily the benefits of the attonement made by the ſacrifice of Chriſt, and his interceſſion; then did the Iewes: and wee are euery way as much bound, as often to profeſſe our faith in CHRIST ſlaine, as they did in Chriſt to be ſlaine.
And thus of the demonſtratiue and vndeniable ſignes of the Apoſtles loue to the Coloſſians, as they are generally ſet downe in this Verſe.
Verſe 4. Since wee heard of your faith in Chriſt Ieſus, and your loue towardes all Saints.
Verſe 5. For the hopes ſake which is laide vp for you in heauen.
IN theſe words and the reſt that follow to the 12. Ʋerſe, hee doth particularly explicate the two ſignes of affection: firſt, he ſets downe his Thankeſgiuing to Verſe 9. ſecondly, he prayes, Verſe 9. to 12. In the Thankeſgiuing hee giues thankes for their Graces in theſe words: ſecondly, for the meanes of grace in the reſt of the words to the 9. Verſe.
Their Graces are three; Faith, Loue and Hope.
Of Faith] In the handling of the Doctrine of Faith, I conſider it: Firſt, in the coherence,Diuers things concerning Faith, noted from the coherence. Heb. 11.6. 2 Cor. 13.5. as it ſtands in the Text: Secondly, as it is in it ſelfe apart from that which went before or comes after. From the generall conſideration of the Coherence I obſerue, Firſt, that wee can neuer be reconciled to God, or attaine the chiefe good without Faith, Without Faith it is impoſſible to pleaſe God. Therefore it is good for vs to proue our ſelues, whether we bee in the Faith, and to know whether Chriſt be in vs except we be reprobates.
23Secondly, this Faith is not naturall: wee are not borne beleeuers, wee are all concluded vnder ſinne, and kept vnder the Law, and ſhut vp to Faith afterwards to be reuealedxxGal. 3.22.23 It is the worke of God; yea, of the power of Godyy2 Theſ. 1.11.: It is the gift of GodzzEpheſ. 2.8.: All men haue not Faithaa2 Theſ. 3.2.: It muſt be gotten with much ſtriuingbb1 Tim. 6.12.. As not by nature, ſo not by naturall meanes: and therfore we muſt ſeeke for better grounds, then I haue beene alwaies thus: neither will it auaile thee to ſhew thy education, ciuilitie, morall vertues, outward holineſſe, &c.
Thirdly, whatſoeuer we gaine by the word of God, if wee gaine not Faith and Loue, all is vaine; Knowledge is vaine, Zeale is vaine, &c. therefore it behooueth vs to gather in our thoughts, and to minde that one thing that is neceſſarie.
Laſtly, though Nature deny ſtrength to beare or power to giue this grace, yet there is power in the word of God preached, to beget euen Faith as well as other Graces: Faith commeth by hearing, &c. Rom. 10.17.Rom. 10.17. and Gal. 3.2.5.Gal. 3.2.5. he ſaith, They receiued the Spirit, by the hearing of Faith preached, &c. Heare, and your ſoule ſhall liue. Eſay 55.4. Eſay 55 4.
Thus much of the Doctrines from the Coherence.
That the nature of this grace may appeare, the ſeuerall acceptations of the word, the ſorts, obiects, parts and degrees of it muſt be conſidered. Faith is in Scriptures diuerſly taken: ſometimes it is giuen to GOD,The acceptations of the word Faith. and ſignifieth his faithfulneſſe in his promiſes, as Rom. 3.3. Shall their vnbeliefe make the faith of God of none effect. And when it is giuen to man, it is taken: Firſt, for Fidelitie, as it is a vertue in the ſecond Table, Mat. 23.23. Secondly, ſometimes it is taken for the Doctrine of Faith, Rom. 12.6. According to the Analogie of Faith. Thirdly, ſometimes for Profeſſion of Religion; thus Elimas is charged to haue laboured to turne the Deputie from the Faith, Acts 13.8. Fourthly, ſometimes for Chriſt himſelfe, by a Metonymie, who is both the obiect and cauſe of Faith Gal. 3.25. Fiftly, for Knowledge only: thus the Diuels are ſaid to beleeue, Iames 2. Sixtly, for the gift of working Miracles: If I had all Faith, ſo as I could remoue mountaines, &c. 1 Corin. 13.3. Laſtly, for that grace by which felicitie and the thiefe good is applied; and thus it is called the faith of Gods Elect, Tit. 1.2. and by Diuines, iuſtifying Faith.
Secondly, there are diuers ſorts of Faith:The ſorts of Faith. I will not ſpeake of Faith generall or ſpeciall, infuſed, or acquired, formed and vnformed, but leaue them to the troubleſome Schoole-men; onely I reſt in the vſuall diſtribution which hath ground in Scripture: thus Faith is Hiſtoricall, Temporary, of Miracles, and iuſtifying.
Firſt, Hiſtoricall FaithHiſtoricall Faith. is to beleeue the doctrine of the word of GOD to be true: and therein is ſupernaturall; and differeth from all humane knowledge whatſoeuer; neither is it in the power of Nature alone to perſwade men that the Scriptures are Gods word, further then the remnants of Gods former image doe giue a glimpſe of it, and is cleared by the ſpirit of generall illumination.
This Hiſtoricall Faith doth both vnderſtand the Doctrine, and giue aſſent that it is true, yet doth not iuſtifie: and therefore their caſe is ſo much the more fearefull, that haue not ſo much as their ignorance any way redreſſed, nor gotten ſo much as any knowledge by the Word of God.
Secondly Temporary FaithTemporary Faith. goeth yet further: for, ſuch as haue that Faith doe not onely get knowledge, and yeeld aſſent to the truth, but alſo profeſſe the truth with ſome earneſtneſſe, not ſticking at it, to giue their names in ſome more ſpeciall manner then others, to a reſpect of Religion; yea, they reioyce inwardly in the doctrine of the Word: and laſtly; bring forth ſome kinde of fruit, and amend ſome faults,Luke 8.13. Heb. 6.4.5. onely becauſe the Word of GOD would haue them ſo to doe. Therefore is this Faith vnprofitable, becauſe24 they neuer had the particular aſſurance of Gods fauour in forgiuenes of ſins, nor will bee brought to diſlike, much leſſe to humble their ſoules for thoſe ſpeciall ſinnes wherein they haue tranſgreſſed; but nouriſh ſome one particular preſumptuous ſinne or ſinnes, which raigning in them doth wholly engroſſe and take vp that inward worſhip which is due to God onely. And this is the Faith of our better ſort of people.
Thirdly, Faith of MiraclesFaith of Miracles. was that Faith by which many in the Primitiue Church were able to worke Miracles, and was of two ſorts: eyther Faith to heale, or Faith to be healed: this Faith may bee in ſuch as are reprobates, as Matth. 7. ſome ſhall ſay, Haue wee not caſt out Deuils by thy name? to whom Chriſt ſhall anſwer, Depart, I know you not.
Fourthly, but that Faith in the enioying of which is comfort for euermore is iuſtifying Faith. Iuſtifying Faith.The nature of this Faith will appeare if wee conſider:
of it.
The obiects of Faith.Firſt, of the Obiects: this Faith may be perceiued by that which it carrieth the minde vnto, and from which it ſeeketh the comfort of the chiefe. good: and thus the obiect is three-fold.
So that, wouldeſt thou trie thy Faith? conſider then what it is that thou makeſt thy refuge, and the foundation of thy comfort. What is it that thou moſt laboured after? is it the aſſurance of Gods fauour, by the application of Chriſt? is it the diſtinct applying of ſuch and ſuch promiſes of life in Scripture? doſt thou liue by thy Faith in the courſe of life? if ſo, thou haſt met with the right Faith, without Chriſt it is not poſſible to attaine the chiefe good, neyther is it enough to beleeue that Chriſt dyed for ſinners, &c. vnleſſe we labour in the day of our viſitation, for the certaine and particular apprehenſion of the efficacie and merit of Chriſts righteouſneſſe, for the particular aſſurance of Gods fauour in remitting ſuch and ſuch our tranſgreſſions. And becauſe it is not eaſie at all times to diſcerne by the working of the Spirit of Adoption, the imputation of righteouſneſſe from Chriſt, therefore hath the Lord diſcuſſed the caſes of conſcience ſo comfortably in Scripture, that if men examine themſelues before the conditions of Gods promiſes, they may finde in diuers of them the cleare determining of their eſtate. Here may bee iuſtly taxed the groſſe ouer-ſight and ſecuritie of many, (otherwiſe the deare Seruants of God) that are no better acquainted with the promiſes of life, vpon the truth of which depends their happineſſe, and both preſent and future comfort. And laſtly, by the ſame Faith, whereby the iuſt are ſaued, by the ſelfe ſame they liue in the courſe of life in this world: the ground of his Faith for his preſeruation, is the prouidence of his God, whiles the men of this world wonderfully pleaſe themſelues in ſacrificing to their nets, aſcribing in their affections, the ſtay of their maintenance, vnto their labour, friends, inheritance, &c.
The Parts of Faith.Secondly, that the nature of this Faith may yet bee further opened, the Parts of it muſt be conſidered. Faith is eyther in the minde, or in the heart; and by the change of both it may be diſcerned.
Faith in the minde.In the minde it ſhewes it ſelfe in two things: Knowledge, Iudgement.
There is ſomething in the very illumination of the Vnderſtanding of the Saints, which is of the nature of Faith. Hence it is that the Prophet Iſay ſaith of Chriſt,Iſay 53.11. By his knowledge he ſhall iuſtifie many: that is, make iuſt.
25Iudgement is either of truth or of goodneſſe.
Iudgement of truth, is, when we giue glory ſo farre forth to the way of life, and the meanes of Reconciliation, that our hearts being conuinced, our vnderſtandings doe clearely reſolue, that this is the way to bee happie, and no other.
Iudgement of goodneſſe, is, when we doe not onely beleeue the Doctrine of happineſſe to be true as before, but to be the onely good tidings our hearts can reſt vpon.
Faith, as it ſhewes it ſelfe in the heart, ſtands in three things. Faith in the heart.
It may not be diſſembled,Deſire to beleeue is of the nature of Faith. that there are in the world many definitions or deſcriptions of Faith, ſuch as doe not comprehend in them that only thing which is the chiefe ſtay of thouſands of the deare Seruants of God; and that is, Deſires, which may not be denied to be of the nature of Faith, I expreſſe my meaning thus: that when a man or woman is ſo farre exerciſed in the ſpirituall ſeeking of the Lord his God, that he would be willing to part with the world, and all the things thereof, if he had them in his owne poſſeſſion, ſo that by the Spirit and Promiſes of God he might be aſſured, that the ſins of his former life, or ſuch as preſently doe burthen his Soule, were forgiuen him; and that hee might beleeue that God were now become his God in Chriſt: I would not doubt to pronounce that this perſon (thus priſing remiſſion of ſinnes at this rate, that hee would ſell all to buy this Pearle) did vndoubtedly beleeue, not onely becauſe it is a truth (though a Paradoxe) that the Deſire to beleeue is Faith: but alſo becauſe our Sauiour Chriſt doth not doubt to affirme that they are bleſſed that hunger and thirſt after righteouſneſſe, becauſe they ſhall be ſatisfied. And, to him that is a thirſt,Math. 5.6. Reuel. 21.6. Pſal. 10.17. I will giue to drinke of the water of life freely. And Dauid doubteth not to ſay, The Lord heareth the deſires of his poore.
Fiduce, or Confidence in the heart, is a part of Faith, and ſhewes it ſelfe in this, when the Soule reſteth vpon Chriſt, and the Promiſes of God, as the only ground of all that happineſſe which he muſt euer get vnto himſelfe.
Perſwaſion, or an apprehending application is the laſt thing in Faith, and that in the beginnings of Faith is more in the power of the Spirit then in the ſenſe and feeling of the conſcience; yet herein it appeares, that though the Soule be toſt with many temptations, and feares, and terrors, yet more or leſſe, one time or other, they are much refreſhed with a ſweet ioy ariſing they know not how, from the very perſwaſion, that they belong to God in and for Chriſt.
So that if wee would try our Faith, we muſt examine what knowledge we haue gotten, what Iudgement of the way of life, what Deſires wee haue of remiſſion of ſinnes, how our hearts are ſetled, and what it is that ſupports vs.
There are two Degrees of Faith, a weake Faith, and a ſtrong Faith:The Degrees. 〈…〉〈 in non-Latin alphabet 〉. a weake Faith is deſcribed before, for all the former parts of faith are found in the weakeſt Faith that is: a ſtrong Faith hath in it a certaine and full aſſurance of Gods fauour in remiſſion of ſinnes, ſo as doubts and feares are ſtilled and ouer-come; and ſuch was the Faith of Abraham, commended Rom. 4.18.19.20.21. and this faith may be attained vnto by all ſorts of the ſeruants of God, if they liue and may vſe the benefit of the ordinances of God; yet a groſſe fault in the definition of Faith, as it is made by many, muſt be carefully ſhunned, and that is, that they make the Genus to be a full aſſurance which is onely proper to a ſtrong Faith and is not vſually found in the weake Faith, and yet that Faith is ſuch as doth iuſtifie for the preſent, and will ſaue for euer.
26The Benefits come by faith.And that we may be affected with an holy deſire after this neceſſary grace, two things are further to be conſidered.
The Benefits may be ordered into fiue rankes.
For the firſt: Faith doth deliuer vs;
Firſt, from the darkeneſſe and blindneſſe wee liued in before; Whoſoeuer beleeueth in mee ſhall not abide in darkeneſſe. What Faith deliuereth vs from John 12.46. Iſay 25.8.Wee no ſooner by Faith taſte of the Bread of life, but the vaile of ignorance, which naturally couereth all fleſh, is torne and rent, as the Prophet Iſay ſheweth notably, Iſay. 25.8.
Secondly, it deliuers vs from thoſe wofull euills, which as ſo many abhominations, doe defile both the Vnderſtanding and Affections: Faith purifieth the heart. Acts 15.9.No wonder though men bee continually ſurcharged with euill thoughts, and moſt vile affections, and ſtrange euills within, ſeeing wee are ſo hardly gotten to ſet about the earneſt labour after ſpirituall application of the merits and righteouſneſſe of Chriſt, which righteouſneſſe neuer can be imputed by Faith, but grace is infuſed by the Spirit of Sanctification at the ſame time. Neither is there any more clearer teſtimonie of the want of iuſtifying Faith, then the continuall preuailing of euill thoughts and affections.
Thirdly, it deliuers vs from the Law, not onely from the Ceremoniall Law, and other biggerly Rudiments, but alſo from the Morall Law in two things onely; firſt, from the Curſe of it, which is wholy taken away by the imputation of Chriſts Paſſion: ſecondly, from the Rigour of it; ſo that, as it is commanded in the Goſpell, it may not exact of Beleeuers an impoſſible perfection, but onely an Euangelicall and accepted vprightnes: wee are not now vnder the Law,Rom. 6. but vnder Grace, as the Apoſtle ſhewes in the Epiſtle to the Romanes and Galathians at large. And hence it is that the ſame Apoſtle ſaith, that the Law is not giuen vnto a righteous man,1 Tim. 1.9. but vnto the lawleſſe and diſobedient, meaning that ſo long as we continue in our naturall eſtate, ſo long we haue this, as one part of our miſeries, that wee are liable to the curſes and impoſſible exactions of the moſt righteous Law, but from the time that we are effectually called, and gathered vnto CHRIST, wee are not vnder the Law in theſe two reſpects, which is an admirable mercy.
Fourthly, Faith deliuers vs from the power of the firſt death, being by Nature dead in ſinnes and treſpaſſes,Iohn 5.29. hauing no more ſenſe of the things that belong vnto the Kingdome of Chtiſt,Epheſ. 2.2. then a dead man in nature hath of the benefits of life. By the power of Faith eternall life is begunne here, which is called while we liue here, the life of Grace, and after death is ſtiled by the name of the life of Glory.
Iohn 3.16.Laſtly, it deliuers men from eternall deſtruction, for Whoſoeuer beleeueth in him, ſhall not periſh.
Thus of the firſt ſort of benefits.
Secondly, Faith hath a power to preſerue vs, and, that in three things.
Firſt, it preſerues from many fearefull ſpirituall diſeaſes in the ſoule: hence commeth that Metaphoricall ſpeech of being ſound or whole,Tit. 1.13. Heb. 10.39. or healthfull in the faith. Hence, that he ſaith, Wee follow Faith vnto the conſeruation of the Soule. Heb. 10.39.
27Secondly, it preſerues vs againſt the vſe of ill meanes: for, He that beleeueth maketh not haſt. Herein is a ſpeciall triall of Faith,Iſay 28.16. and is a worthy teſtimonie of vprightneſſe, when men can ſo reſt vpon God, that they will not be entangled with thoſe profits that either the time makes vnſeaſonable, as the Sabbath, or the meanes make ſinfull, as deceipt, lying, &c. but can chearfully beleeue, that the ſame God that now tries him with the occaſions of profit in ſuch time and manner, can giue him as much profit at a lawfull time, and by lawfull meanes. It is moſt difficult for an vnſanctified minde to forbeare either time or meanes when profit and pleaſure intiſe.
Laſtly, how miſerable is our life here many times in reſpect of the temptations with which Sathan doth fire vs? Epheſ. 6.16.Now if there were in vs conſcionable reſpect of certaine application of Gods fauour, there is a ſecret power in Faith, as a Sheild, not onely to keepe off, but extinguiſh the fiery darts of the Diuell. And the true reaſon why our life is continually aſſaulted, and why the world lieth vanquiſhed vnder a thouſand miſeries, is onely becauſe men doe not labour for a particular aſſurance of GODS loue in Chriſt, which being once had, wee ſhould ſoone ſee an happy victorie ouer the World, Hell, and Death, in reſpect of the beginnings of many heauenly contentments.
In the third place we are to conſider the benefits which the weakeſt Faith obtaineth: and they are eſpecially ſixe.
Firſt, it iuſtifies and giues vs a portion in the moſt meritorious interceſſion of Chriſt at the right hand of God; it is no ſooner had but it makes the ſinner iuſt before God: this is euery where proued.
Secondly, it gathereth men into the familie of Abraham,Gal. 3.7.9. and that as Sonnes yea, the leaſt Faith makes a man bleſſed with faithfull Abraham, ſo that if Abrahams caſe were happy, then is euery Childe of God ſo.
Thirdly, it makes men not onely the Sonnes of Abraham, but the Sonnes: of God alſo by Adoption. As many as receiued him,Iohn 1.12. to them hee gaue power to bee the Sonnes of God, euen to them that beleeue in his name.
Fourthly, by Faith the Sonne of God, by an vnutterable preſence, doth dwell in the hearts of the Sonnes of men. Epheſ. 3.16. Epeſ. 3.16.
Fiftly, the meaneſt Faith, that is a true Faith, doth euer come attended with many holy Graces: and therefore to diſpute of Faith,Acts 24.25. is to diſpute of Temperance, Righteouſneſſe, &c. Acts 24.25.
Laſtly, Faith according to the meaſure of it, is the foundation of all the hope that makes men happy:Heb. 11.1. therefore it is called the ground of the things which are hoped for, and the euidence of things not ſeene.
Fourthly, if men would labour for the increaſe of Faith, and once get a certaintie concerning Gods fauour, they might enioy many bleſſings more then they doe, euen in this life.
Firſt, it might be vnto vs according to our faith: what greater indulgence can be deſired from God? Math. 9.29.
Secondly, men might liue by their Faith, that is, they might haue from their Faith continually arguments both of comfort and direction,Heb. 2.5. euen in their carriage about the things of this life.
Thirdly, we might haue the ſenſe of peace with God, acceſſe vnto Grace, wherein we might ſtand,Rom. 5.1.2.3.4.5. and be filled with ioy in the hope of the glory of God to be reuealed; yea, to be made able to hold vp their heads, & reioice in afflictions, &c.
Fourthly,2 Tim. 3: 15. there is a power in Faith to put ſuch life into the ſacred Scriptures, that they would be able to make vs wiſe, euen to ſaluation.
Fiftly, how hard a thing it is for the Creature to haue acceſſe vnto the Creator with any boldneſſe or confidence, the lamentable experience of the world ſhewes; inſomuch that the Apoſtle ſaith, wee are naturally without God28 in the world,Epheſ. 3.12. able to minde any thing, and to effect any thing but God. But now this which is vnpoſſible to Nature, is become poſſible to faith, as the Apoſtle ſhewes, Epheſ. 3.12. And how vnſpeakeable a mercy it is to haue a comfortable communion with God, and eaſie acceſſe for our prayers, the Saints may conceiue but not vtter.
Sixtly, by Faith wee might be able to ouercome the world; ſo as wee might eaſily contemne the glory of earthly things,1 Iohn 5.4. the Millions of euill examples and ſcandalls, the thouſands of temptations, allurements, diſſwaſiues, lets, and impediments, which the world caſteth in our way, and with which wee are often entangled, inſnared, and many times moſt ſhamefully vanquiſhed, to the diſhonour of God and our Religion: the wounding of our Profeſſion and our Conſciences, &c. If men had that power of Faith which the ordinances of God were able to giue; how might they aſtoniſh Epicures, Papiſts and Atheiſts, which now differ little from them?
Seuenthly, Faith would euen make our friendſhip and mutuall ſocietie a thouſand times more comfortable then now it is, as the APOSTLE intimates, Rom. 1.12. Rom. 1.12.
Eightly, by Faith wee might worke righteouſneſſe, and attaine to innocencie of life,Heb. 11.33.34. wee might receiue the Promiſes, with all thoſe ſweet comforts contained in them, which are matters of as great wonder, as to ſubdue Kingdomes, to ſtop the mouthes of Lyons, &c.
Ninthly, Faith would make vs to contemne the pleaſures of ſinne, and account affliction with Gods people better then perfection of pleaſure for a ſeaſon,Heb: 11: 25. as it is obſerued in Moſes, Hebr. 11. whereas now euery baſe delight is able to captiuate our affections, and we haue ſcarſe ſtrength to ſtand againſt one temptation.
Tenthly, Faith by continuance in the Word of God, would make vs free, euen Gods ſpirituall free-men,Iohn 8.32. ſo as wee ſhould clearely ſee that no naturall Prentiſe or Bond-ſlaue could finde ſo much eaſe and benefit by his releaſe, as we might by Faith.
Laſtly, we might haue the cleare apprehenſion of the remiſſion of all our ſinnes paſt, as is manifeſt, Rom. 3.25. Acts 10.43. onely for ſinnes to come, God giues no acquittance before there bee a debt, and the diſcharge ſued out.
And as Faith furniſheth, or would furniſh men with theſe wonderfull benefits in this life, ſo it prouideth an aſſurance of an immortall inheritance in heauen for all eternitie, as theſe places ſhew, Acts 26.18. Iohn 6.47. 1. Pet. 1.9. 2. Theſ. 1.10. with many other.
Thus much of the benefits by Faith.
Queſt.Obiect. Oh, but what if men doe not beleeue? Anſ. Firſt, I might anſwere that it is yet a comfort, that though thouſands neglect Faith, yet their vnbeliefe cannot make the faith of God of none effect:Anſ. The miſeries of ſuch as haue not faith. Rom. 3.3. though the whole world contemne the doctrine of Faith, and pleaſe themſelues in their ſpirituall ſecuritie, yet God knowes how to ſhew mercy to his ſeruants that deſire to beleeue in him and feare before him.
Secondly, I read in S. Marke that CHRIST maruailed at their vnbeliefe; and iuſtly:Marke 6.6. they were affected with his doctrine, it was confirmed by miracles, and yet they beleeued not: we miſerable men are a wonderment to God, Chriſt, and Angels, and an aſtoniſhment to Heauen and Earth for our incredible incredulity.
Thirdly, I read in S. Mathew, that hee did not great workes there for their vnbeliefe ſake. Math. 13.58.Surely we are iuſtly debarred the benefit and comfort of many of the workes of God, which might diſcouer the glory of his goodneſſe to vs, onely becauſe of our vnbeliefe.
29Fourthly, if the Iewes were cut off for their vnbeliefe, being naturall branches, and ſuch as God had reaſon to fauour as much as any people vnder the Sunne, how fearefull then is the caſe of many of vs,Rom. 11.20. that can haue no other ſtanding then by Faith.
Fiftly, Nothing is pure to the vnbeleeuing.
Sixtly, If we beleeue not we cannot be eſtabliſhed. Titus 1.15.
Seuenthly, if men refuſe to beleeue when they haue the meanes of Faith, their ſentence is already gone out, He that beleeueth not is condemned already. Iſay 7: 9.
Eightly, It is a matter of eaſe and profit, and pleaſure, to liue in ſinne,John 3.18. eſpecially ſome ſinnes: but what is it to die in them? Except that yee beleeue that I am hee, yee ſhall die in your ſinnes. Iohn 8: 24.
Ninthly, conſider the contrary to the benefits before; if we get not faith, we abide in darkeneſſe, we are vnder the rigour and curſe of the Law, ſubiect to the dominion of heart pollutions, dead in ſinne, full of ſpirituall diſeaſes, haſting to euill meanes, pierced through with fierce temptations, wicked in Gods account, not iuſtified, neither the Seede of Abraham nor of GOD, without Chriſt, without hope of immortall bliſſe, without peace with God, comfort in afflictions, without Grace, without communion with God. The Scriptures (while we are in this eſtate) are but as a dead Letter, wee are eaſily ouercome of the World, vnconſtant in friendſhip, without the Couenant of Promiſe, entangled with euery pleaſure and baite, and as Bondſlaues, abiding in the guilt and power of ſinnes paſt.
Laſtly, how fearefull are thoſe threatnings, Marke 16.16. Reuel. 21.8. Heb. 3.12.
There remaine yet foure things to be conſidered:The incouragements to beleeue.
For the firſt: we haue many incouragements to beleeue:
Firſt, becauſe wee haue a Sauiour, in reſpect of merit, both in ſuffering and dying, able to deliuer vs, his Redemption being both precious and plentifull.
Secondly, hee is ready to make Interceſſion for vs, at the right hand of God, when we ſet our ſelues in any meaſure to ſeeke Gods fauour.
Thirdly, wee haue certaine and ſure ordinances, vnto which if wee ſeeke we may finde.
Fourthly, what greater ioy to Angells or Saints, then the comming home of the loſt Sheepe? none greater in the houſe of the Father, then the Prodigall Sonne returned.
Fiftly, there is no difficulty ſo great either in reſpect of ſinne, or the meanes, &c. but it hath beene ouercome by euery one of the Saints, to ſhew that we may be cured and get Faith.
Sixtly,Eſay 55.1. Iohn 3.16. God maketh a generall Proclamation without exception of any in particular that will beleeue, but he may be ſaued.
Seauenthly, Chriſt himſelfe moſt graciouſly inuites men.
Obiect. Oh, but he doth not call mee. Anſw. He cals all,Mat: 11.28.29.30. Reuel. 3.18. Iohn 7.37. Obiect. Solut. Obiect. Solut. Obiect. therefore he excepteth not thee: but leaſt men ſhould encourage themſelues in ſinfulnes, he addeth a limitation, All that are weary and heauy laden. If we can once finde that ſinne is the greateſt burthen that euer our ſoules bare, and that once wee could come to be weary of them, we might haue comfort in Chriſt.
Obiect. Oh, but if I ſhould take that courſe, I ſhould lead a dumpiſh and Melancholy life. Anſ. It is a falſe imputation caſt vpon Religion and Chriſt, for the promiſe is, I will eaſe you.
Obiect. Oh, but to exerciſe ſuch a communion with God and Chriſt,30 requires ſo many graces that I can neuer get them. Solut.Anſ. Learne of mee, that I am lowly and meeke; as if he ſhould ſay, Get this one grace which I my ſelfe haue laboured in; and thou maiſt continue in the caſe and comfort once had from Chriſt without interruption. If men ſtill thinke this improbable, he wils them to put it to triall, and they ſhould certainely finde reſt to their Soules.
Obiect. 3. Solut.Obiect. Oh, but to be thus yoaked is a moſt irkeſome and impoſſible ſeruitude Anſ. This he reiects as moſt falſe, and ſaith, My yoake is eaſie, and my burthen light, both in reſpect of the power of the meanes, and the ſecret comforts of God, able to ſupport the Soule.
Eightly, we are commanded to beleeue, and therefore it is a heauy ſinne to diſobey. 1 Iohn 3.23.
Ninthly, God doth beſeech men to be reconciled. Wonder at this admirable Clemencie in our God. 2. Cor. 5.20.Nay, then periſh and that iuſtly, if ſo great and infinite goodneſſe cannot perſwade. Theſe things ſhould the rather affect, if we conſider who it is, that proclaimeth, inuiteth, commandeth, beſeecheth; namely, GOD who is able to doe it, and ſpeakes out of his Nature. If a couetous man ſhould offer vs any great kindneſſe, wee might doubt of performance, becauſe it is contrarie to his nature; but it is not ſo with our God, his name is gracious, and his nature is to be faithfull in performance where he hath beene true in offer or promiſing.
Thus much of incouragements.
The lets of Faith. Lets in the Miniſter. Rom. 10.The hinderances of Faith follow to be conſidered of. The lets of Faith are ſometimes in the Miniſter, ſometimes in the People.
Miniſters are guilty of the want of Faith in their Hearers: Firſt, when they teach not at all, becauſe Faith cannot be had without hearing. Secondly, if wee teach not Faith, and that plainely; if they intend not the chiefeſt part of their labours to informe men in the doctrine of Faith (vnder which is contained the whole doctrine of the Sinners conuerſion with his God) though they informe manners both for Pietie and Righteouſneſſe, and buſie themſelues in other contemplatiue Diuinitie, yet haue they not anſwered their Calling, but are wofull hinderances of Faith in the hearers.
Lets in the People.Secondly, in the People Faith is letted three wayes:
There are fiue eſpeciall Errors, with any of which whoſoeuer is infected Faith is letted.
Firſt, when men thinke they are bound to follow their Callings, and to mind their worldly imployments; and therfore cannot ſpend the time about thinking of Sermons,Luke 14.16. &c. Our Sauiour, Luke 14.16. in the Parable, ſhowes, that though men giue Heauen faire words, yet they take not a courſe to get it: but what lets them? Is it Whoredome, Drunkennes, Idolatry, Murther, breach of Sabbath, &c. No ſuch matter, but onely the abuſe of lawfull profit and pleaſures. What more lawfull then a Farme? what more honourable of all pleaſures then Marriage? onely obſerue that the voluptuous perſon ſaith flatly, He cannot come: and the worldly man, I pray you haue me excuſed.
Obiect. Obiect.Oh, but I confeſſe, it were a great fault to leaue minding heauenly things, to get ſuperfluity and more then needes, as Farme vpon Farme. But I want neceſſaries, if I had but ſufficient my minde ſhould not bee ſo taken vp,Solut. &c. Anſ. Our Sauiour ſhewes that this is no ſufficient excuſe, by bringing in the man that had bought his fiue yoake of Oxen, then which what could be more needfull, ſeeing hee could not follow his Husbandrie without Oxen?
31Secondly, a ſecond Error letting Faith, is a cloſe opinion of merit, which ſtickes faſt in our nature.
Thirdly, Faith is hindered, when the minde is fore-ſtalled with an opinion,Pſal. 50. Eſay 1. that an outward ſeruing of God will ſerue to bring them neere enough to God. If they heare Seruice and Sermons, and receiue the Sacraments &c. they haue done ſo much as they thinke is enough.
Fourthly, many therefore neuer labour to get Faith, becauſe they thinke it is impoſſible to take any ſuch courſe, that they ſhould get any aſſurance of the remiſſion of their ſinnes in this life, or if it be poſſible for others, yet it is not for them.
Laſtly, others thinke it poſſible to be had, and it is good to bee humbled ſo farre as to ſeeke it with teares and prayers; and they thinke they doe well that will not giue ouer, till they haue comfort that way, but yet they thinke all this adoe vnneceſſary, and that they may be ſaued without it.
In the Heart Faith is letted fiue wayes. Lets in the heart.
Firſt, when men nouriſh the ſecret euills of their hearts, both in thoughts and affections, and make not conſcience to repent for them. An euill heart is alwaies an vnfaithfull heart;Heb. 3.12.13. therefore men are exhorted to take heede of being hardened through the deceitfulneſſe of ſinne.
Secondly, Wordlines is a great let of Faith, when men ſuffer their thoughts and affections to be continually taken vp with minding of things here below, though they cannot be charged with any great couetouſneſſe.
Thirdly, there is in mens affections an vnwillingneſſe to part with worldly pleaſures and delights, and they are loath to looſe their credit with their carnall friends, which they ſay they muſt doe if they take this courſe.
Fourthly, the world is full of common hope and preſumption of Gods mercy: men ſay, God is mercifull, when they haue neither comfort from the Promiſes of God, nor ground of aſſurance, nor witneſſe of the ſpirit of adoption.
Fiftly, Faith is letted, and men are kept from vſing the meanes to get Faith, and to ſeeke God while hee may be found, onely through a feare leaſt if they ſhould examine themſelues, and ſearch whether they had a true faith or not, they ſhould finde they had none, and then they ſhould be troubled, and driuen into Melancholy deſpaire, &c.
Laſtly,Lets in conuerſation. there are ſome things in mens carriage which greatly let and hinder Faith.
Firſt, a prophane contempt of the word of God, either men will not heare, or but by ſtarts, or they attend not, or not apply it to themſelues, or not meditate of the doctrine afterwards, or not labour for the power of it in practiſe, &c.
Secondly, the example of the multitude hinders muchaaMath. 7.13.14. Luke 13.23.24, eſpecially the example of wiſe men and great men in the worldbbJohn 7.45. to 50..
Thirdly, ſome when they go about the duties of mortification and Faith, they are turned off before they get Faith; either becauſe they finde hardneſſe of heart, or are ouer charged with temptations or doubts of audience and acceptance, and that God will neuer looke after ſuch broken deſires, &c. or elſe becauſe they haue not comfort preſently, they grow deſperate and ſay they ſhall haue none at all, or elſe are vanquiſhed with thoughts of Atheiſme iniected, which many times preuailes ſo ſtrongly, that they can hardly bee recouered againe to any care to labour for Faith, till either bitter croſſes or feare of Death or Hell awaken them.
Laſtly, Cloſeneſſe is a great cauſe of want of Faith, when people will not diſcouer their doubts and feares, eſpecially to their Paſtors being wiſe and mercifull, and yet know not what to doe, and cannot get information from publike hearing. Here may be taken vp a iuſt complaint of the ſtrangeneſſe32 betweene the Shepheards and the Flockes: the one thinking hee hath done enough if he preach to them, and the other if they heare him.
There remaines two Vſes of this Doctrine of Faith.
Ʋſes.Firſt, ſeeing there are diuers ſorts of Faith, and that many benefits may be had by a true Faith, and ſeeing that on the other ſide, there are wofull effects of the want of Faith, &c. It ſhould teach vs to try whether wee haue Faith or no: and that this may be knowne, we muſt vnderſtand;
Firſt, that before Faith can be wrought, the heart muſt bee mollified by afflictions,The ſignes of Faith. by the continuall dropping of the word of God, by the knowledge of our miſerie, by Legall feare, or laſtly, by terrors from God.
Secondly, before Faith can appeare, Repentance will ſhew it ſelfe, and that eſpecially in two things:
Firſt in godly Sorrow for ſinne paſt.
Secondly, in the change of the thoughts, affections and life.
As for godly Sorrow, it may not be denied, but that it may be without terrours in ſome, but neuer ſo eaſie in any, but theſe three things are true: 1. That they grieue becauſe they cannot grieue. 2. They hate their ſpeciall ſinnes. 3. They reforme both inwardly and outwardly.
Thirdly, Faith, after the ſoftning of the heart and Repentance, ſhewes it ſelfe in ſixe things: Firſt, in an honourable opinion ready to belieue all the word of God, though it make neuer ſo much againſt our pleaſure or profit. Secondly, by the Combate betweene the fleſh and ſpirit. Thirdly, by the holy Deſires after remiſſion of ſinnes, and holineſſe of life, witneſſed by conſtant Prayers, and diligent Vſe of the meanes. Fourthly, by a fixed Reſolution, repoſed vpon the way of God, though they finde not comfort preſently. Fiftly, by the forſaking of the world, and pleaſures of ſinneccHeb: 11: 25.. Laſtly, by the purging out of the euills of the thoughts and affectionsddMath: 5.7. Acts 15.9.. As for Ioy, Peace, Thankefulneſſe, Admiration, Loue, and deſire to conuert others, &c. they belong to Faith growne, not ſo apparantly to Faith begunne.
Vſe. 2Laſtly, here might iuſtly be taxed the defects and wants that are found in the common Proteſtant. The defects of the common Proteſtants Faith.The Faith of the Proteſtant at large, is faultie: Firſt, becauſe hee knowes no time of ſpirituall birth, and yet he can tell to a day when he was borne in nature. Secondly, they ſeeke not vnto the meanes ſpirituall to get Faith. Thirdly, they reſt in other things in ſtead of Faith, as Knowledge, Hope, &c. Fourthly, their Faith is commonly either Hiſtoricall or Temporarie; for either it is enough to beleeue that Chriſt died for ſinners, or elſe if they beleeue the Articles of the Creede to be true, and bee no Papiſts, but ſound in the matter of Iuſtification, and receiue the Sacrament, eſpecially when they are ſicke, all is well, or if they beleeue the word of God to be true, or eſpecially if they can be willing to heare Sermons, &c. Fiftly, they regard not Gods promiſes to apply them, nor to liue by Faith, they hold both to be abſurd. Sixtly, they want the iudgement that Diuines call the iudgement of goodneſſe. Laſtly, they doe not beleeue that application is of the nature of Faith.
Heard of.] In that their graces are heard of, and by ſeuerall relation the fame of them is ſpread, foure things may be obſerued.
Obſer. 11 It is hard to haue any ſauing grace, but it will bee perceiued and obſerued,Grace will be heard of, and obſerued, if it be true Grace. and that for diuers cauſes:
Firſt, Grace cannot be without fruit externall, and by their fruite yee ſhall know them.
Secondly, God doth not ordinarily giue ſauing Grace, but it is gotten in or after ſome great affliction. A man may get much generall knowledge, and goe farre in a temporary Faith, without any great paine or perplexitie, but the paines of trauaile do vſually accompany the birth of any ſauing Grace. 33Neyther is there any ſuch hearkening after a childe borne in nature, as there is after an afflicted conſcience now ready to bee deliuered of any eternall Grace.
Thirdly, Grace cannot be receiued but it workes a great change and alterationVſe. 3of diſpoſition and practiſe, of affection and carriage, it will worke an alteration generall, inward and outward. Now all this ſtirre in reforming is lyable to obſeruation.
Fourthly, the Diuell vſually lieth ſtill whiles men pleaſe themſelues withObſer. 4the effects of Hiſtoricall and Temporary Faith, becauſe they feed preſumption; but ſo ſoone as Iuſtifying Faith is got in the leaſt meaſure, and workes by purifying both the heart and life from beloued ſinnes (though it worke neuer ſo weakely) he beſtirres himſelfe and his agents by carnall counſell, temptations, reproches, ſlanders, difficulties, and a thouſand deuiſes, to make this birth painefull, and if it were poſſible, abortiue: the Fleſh boyles, the Diuell darts fire by iniection, the World hatefully purſues and wonders at the ſuddaine reſtraint and retyring, if Men runne not into the ſame exceſſe of riot. Iohn 16. 1 Pet. 4.4. Eſay 59.15.Hee that reſtraineth himſelfe from euill maketh himſelfe a prey.
Laſtly, the Graces of God are like Lampes on a hill in a darke night, andObſer. 5like ſhining Pearles, and therefore cannot be hid.
Ʋſe is, firſt, for confutation of their reſolution that will ſerue God,Ʋſes. but it muſt be ſecretly; they will be ſincere, but they like not to doe it ſo as euery body may note them; they will goe to heauen, but for eaſe, it muſt bee in a fether-bed, and for cloſeneſſe it muſt be out of their Cloſets:Indiſcretion not the cauſe of the reproaches and troubles of true Chriſtians. theſe men meane to ſteale their paſſages; and theſe kinde of people commonly thinke, that the true cauſe why others are ſo talked of, is, their indiſcretion, and raſh and needleſſe thruſting out of themſelues into obſeruation; but in the whole buſineſſe they deceiue themſelues: for it is not poſſible to be friends with God and the World; to haue God, his Word, People, and Spirit, to witneſſe to vs, and to haue the World to praiſe and applaud vs. And for Indiſcretion, it is a preiudice let fall by the Diuell, and taken vp by carnall men without conſidering that reproachfull obſeruation hath beene the lot of the wiſeſt and holieſt Saints that euer liued; yea the portion of the Prince of the Saints. Secondly, it may be an eſpeciall comfort to all the Seruants of God, that finde their names encountred with ſtrange reports, and the World ſodainely bent againſt them round about (when yet many times they rather finde purpoſes then practiſes of Grace) I ſay, they may gather comforts diuerſly: firſt, it is the portion of all Gods people: ſecondly, it is a ſigne they are now no more carnall perſons; for, if they were of the world, the World would not thus hate his owne: thirdly, their praiſes are with the Saints,Iohn 7.7. and as now they taſte of the cup of their affliction, ſo they ſhall reape the incomparable priuiledges of their communion.
A Queſtion in the ſecond place may be propounded: and that is how their Faith can be heard of? ſeeing it is an inward Grace,Queſt. how it can ſo outwardly be knowne? Anſw. Faith in it ſelfe hidden and ſecret,Anſ. Faith makes it ſelfe knowne diuers waies. doth in people conuerted, make it ſelfe knowne by certaine demonſtratiue effects of it, as by Confeſſion in time of perſecution, when the defence of the truth in any part of it is required; by conſtant Profeſſion, notwithſtanding the ſcornes and diſgraces of the World; by Victorie ouer the World, when men retire themſelues, and will not liue by example, contemne all earthly vanities, and vſe the world as if they vſed it not; by their loue to the word of God more then their appointed food; by the reformation of their owne liues; by the exerciſe of Faith in their callings, not haſting to vſe ill and vnlawfull meanes, not ſacrificing to their owne nets; and laſtly, by their loue to Gods people.
Seeing Grace and Fame are companions, wee may learne that the ſureſt34 way to get a good name,The ſureſt way to get credit is to get Grace. Philip: 4: 3. Math. 18. Pſal. 15.4. Pſal. 16.3. Prou. 19.1. is to get Grace: for then their names are written in Heauen: they are knowne of Angells, they are imprinted in the hearts of Gods people. A good man honoureth them that feare God: And Dauid ſaith, They are the onely excellent ones, and all his delight is in them: And of the ſame minde is Salomon, euen of the poore Childe of God, Prou. 19.1. Yea, they haue a name in the very conſcience of wicked men, yea, their very enemies: which appeares in this, that they ſpend more thoughts about them then the greateſt Potentate, and would gladly die their death; yea, a faithfull man is honoured when he ſeemes contemned. And on the other ſide, a wicked man is euer at the greateſt in his owne eyes, and is not able to conceiue, that they that ſo much depend vpon him,A ſinfull perſon is a ſhamefull perſon. and crouch to him, ſhould contemne him, as certainly they doe: for euery ſinfull perſon is a ſhamefull and vile perſon. Yea, ſo ſoueraigne and ſure a meanes is Grace for the attayning of a good name,Eſay 25.8. that it cauſeth the ſtaines and blemiſhes of former infamous ſinnes to be blotted out. When God takes away ſinne in the Soule, hee will take away rebuke from the name. And this, God (that hath the hearts of all men in his hands) workes both wonderfully and ſecretly. Who doth not honour Dauid, Peter, Magdalene, and Paul, notwithſtanding their great ſinnes and faults?
The laſt thing here to be inquired after is, whether it be not Vaine-glory to ſeeke fame and eſtimation,It is not alwaies vaine-glory to ſeeke fame. Eccles. Math. 5. Phil. 2. Foure things make glory vaine. and to be heard of amongſt men. Anſ. It is not ſimply a ſinne to ſeeke an honeſt report amongſt men; let them contemne their names that meane to bee allowed to liue in preſumptuous ſinne: A good name is better then riches. And Chriſt commandeth that our light ſhould ſhine that men might ſee our good works. And the Apoſtle wils them to hold forth the light of the word of truth in the middeſt of a crooked and froward generation. But glory is then vaine, firſt, when it is ſought in vaine things: ſecondly, when men ſeeke praiſe for the ſhew of that that is not: thirdly, when they make it the chiefe end of their actions: fourthly, when it makes men proude and vicious: otherwiſe it is an honeſt ioy that comes of a good name, and a reaſon to beare many croſſes in other things patiently, where men may ſupport themſelues with this comfort of a good Name.
HItherto of Faith, by which wee embrace CHRIST, the head. Now it remaines that I entreate of Loue, by which we embrace the SAINTS, the members. By the one wee are ioyned to Chriſt, by the other to the members of Chriſt.
Iohn 3.17.Loue is either in God, or in man: In God it is an Attribute: in man an Affection, or a quality in the affection.
Loue is a vice three waies.Loue, in man, is either a vice or a grace. It is a vice, when it is ſet vpon a wrong obiect, or is diſordered, and that three wayes; firſt, when wee loue things vnlawfull as Sinne; ſecondly, when wee loue things lawfull, but too much, as the World; thirdly, when Loue is turned into Luſt, and ſo is the mother of Fornication, Adultery, Inceſt, and ſuch like.
As Loue is a grace (for I omit bare naturall affections) It is onely in the Saints, and ſo they loue, firſt, God and Chriſt, as the fountaines of all Naturall and Supernaturall bleſſings: ſecondly, they loue the meanes of communion with God and Chriſt, and thus they loue the word of God, Pſalme 1.2. and thus they loue the ſecond appearing of Chriſt. 2. Tim. 4.8. thirdly, they loue man, and ſo their loue is either to all men, to their enemies, or to the Saints. Of this laſt heere.
Concerning this loue to Gods children, if the coherence and the generall35 conſideration of the words be obſerued, ſeauen things may be noted; firſt,Concerning loue 7. things may be noted from the coherence. that the loue to Gods children, is a grace ſupernaturall as well as faith; Hereby we know that we are tranſlated from death to life, becauſe wee loue the brethren. And againe, Let vs loue one another, for loue commeth of God, and euery one that loueth is borne of God. Hence it is called, The loue that God hath in vs. Yea it isObſeruat. 1deriued from that precious loue wherewith God loue Chriſt.
Secondly, we muſt firſt be ioyned to Chriſt by faith,1 John 3.14. 1 Iohn 4.7. 1 Iohn 4.16. Iohn 17.26. before wee can get any ſanctified affection to man; all humane affections in carnall men want their true comfort, profit, and conſtancie, becauſe they are not ſeaſoned by faith in God; till a man doe labour for his owne reconciliation with God, heObſeruat. 2can neuer get a ſound affection to Gods children, nor reape the heauenly priuiledges of communion with Saints.
Thirdly, to loue Gods children for any other reſpects, then becauſe theyObſeruat. 3are Saints, is a meere Naturall affection, not a Spirituall grace; a wicked man may loue a childe of God, for his profit, pleaſure or credit ſake, for his company ſake, or for his amiable qualities, in conuerſing, and ſuch like: but the right loue, is to loue them, as they are ſanctified, as they are begotten of God,1 Iohn 5.1. and for Spirituall reſpects, and thus hee that giueth a Diſciple a cup of cold water, in the name of a Diſciple, ſhall not looſe his reward. Math. 10.41.42.
Fourthly, nothing can make more to the praiſe and credit of men thenObſeruat. 4faith and loue, the higheſt praiſe of a mans good eſtate is to bee able to ſhew that he beleeueth his owne reconciliation with God, and that he loueth Gods children; He doth not ſay he was glad at heart when he heard of their riches, honours, &c. But when hee heard of their loue to the Saints, and their faith in Chriſt. 1 Theſſal. 3.6The good tydings of the faith and loue in the Theſſalonians was a great conſolation to Paul in his affliction, and all his neceſſities. No better newes can be brought him, and therefore hee prayes the Lord to increaſe them, not in riches and the pleaſures of this life, but to make them abound in loue one to another.
Fiftly, whoſoeuer doth actually beleeue, doth actually loue, they are inſeparableObſeruat. 5companions; Faith worketh by loue:Galat. 5.6. Epheſ. 6.23. 1 Tim. 1.14. Hence he wiſheth the people not barely loue, but loue with faith: ſo as commonly they are together in the ſame degrees alſo: If no faith, no loue; if a ſhew of faith, but a ſhew of loue, if a purpoſe of faith, but a purpoſe of loue, if a weake faith, a weake loue; if an interrupted faith, an interrupted loue; if often at oddes with God, often at iarres with men, they are begotten by the ſame ſeede, giuen by the ſame God, receiued by the ſame Saints, and lodged in the ſame heart.
Sixtly, there is no hope of heauen, if no loue to the brethren; Hee thatObſeruat. 6ſaith he is in the light, and hateth his brother, is in darkeneſſe vntill this time. And,1 Iohn 2.9.10. 1 Iohn 3.16. Whoſoeuer hateth his brother, is a man-ſlayer: And we know that no man-ſlayer hath eternall life.
Seuenthly and laſtly, he that loues one Saint truely, loues any Saint; andObſeruat. 7therefore the Apoſtle in the praiſe of their loue commendeth it, for that it was towards all the Saints: to haue Gods children in reſpect of perſons, is not to reſpect them at all aright; he that cannot loue grace any where, loues not any for grace.
The vſes of all theſe obſeruations briefly follow; firſt, heere is reproofe,Ʋſes. and that firſt of ſuch wicked wretches as can loue any but the Saints; theſe are in a wofull and damnable caſe, whatſoeuer their eſtate be in the world; ſecondly, of ſuch as allow themſelues liberty to hold Gods children in ſuſpence, they do not hate them,1 Iohn 5.1. but yet they will be better aduiſed before they be too forwards to ioyne themſelues with them: But let theſe be aſſured, that till they be loued, God will not beloued.
Secondly, heere we may make triall by our Loue to Gods children, both36 of our faith and hope; as alſo of our loue to God; and laſtly, the manner of our affection viz. for what wee loue other. For naturall affection hath his naturall rewards: Laſtly, the doctrine of loue is a comfort two waies, firſt, if thou beginne to loue Gods children, it is a comfortable ſigne thou art not without loue to God, and faith in Chriſt: ſecondly, it is a comfort againſt ſlanders, reproches, and moleſtations from wicked men; thou haſt as much credit with them as God: if they loued God, they would loue thee. It is a great comfort when a mans enemies be enemies to Religion,Note. ſinceritie, and holineſſe of life.
Thus farre of loue in generall; In particular I propound foure things to be further conſidered: firſt, the nature of this grace: ſecondly, the reaſons to perſwade vs to the conſcionable exerciſe of it; thirdly, the helps to further vs: and laſtly, what defects are in the loue the world commonly boaſteth of.
For the firſt, that the Nature of this ſacred grace may bee the better conceiued, two things would be weighed; firſt, what things ought to be found in our loue;What things ought to be in our loue. Seauen things ought to be ſhevved in our loue. Rom. 12.15. ſecondly, in what manner loue is to be expreſſed.
And for the former of theſe two, true Chriſtian loue hath in it theſe ſeuen graces or duties: firſt, Vprightneſſe in our owne things, both in reſpect of Right and Truth: ſecondly, Peaceablenes in the quiet order of our conuerſation: thirdly, Curteſie in needefull and louing complements: fourthly, Tendernes in the things that befall others, ſo as wee can reioyce for them as for our ſelues: fiftly, Liberalitie: ſixtly, Society: ſeuenthly, Clemencie: Concerning theſe three laſt duties or branches of Loue, it will bee expedient to adde ſomething for further explication of them.
LiberalitieLiberalitie is required, and it ſtandeth of two maine branches; firſt, Hoſpitalitie, and then the workes of mercy, Hoſpitalitie is required in theſe places, Rom. 12.13. Wicked hoſpitalitie.1. Tim. 3.2. 1. Pet. 4.9. Heb. 13.2. But this dutie ſtands not in the entertainment of drunkards, and vicious perſons, or in keeping open houſe for gaming and ſuch lewd ſports and diſorders, or in feaſting of carnall men: for this is ſo farre from being the praiſe of great men, as it is a moſt ſhamefull abuſe, and one of the crying ſinnes of a Land, able to pull downe the curſe of God vpon ſuch houſes,True hoſpitalitie. and ſuch houſe-keeping; but Hoſpitalitie ſtands in the kinde entertainment of ſtrangers that are in want, Heb. 13.2. and in welcomming of the poore, that are in diſtreſſes: and laſtly, in the friendly, and Chriſtian, and mutuall exerciſe of Loue, in inuiting of Gods children to our houſes or tables.
Workes of mercyWorkes of mercy. are the ſecond branch, and thoſe are required of vs as the needfull duties of our Loue: and theſe workes are either in temporall things, and ſo are Almeſ-deedes; or in ſpirituall things. Loue muſt ſhew it ſelfe in Almeſ-deedes,Rom. 12.13. Leuit. 25.26. Luke 6.35. that is, in diſtributing to the neceſſities of the Saints: in relieuing thoſe that are impoueriſhed and fallen into decay, by giuing or lending, though they ſhould not be paide againe, vpon the hope of a reward in heauen;1 Cor. 8.3.8. and this to be done both to our power and without compulſion, for that will ſhew the naturalneſſe of our Loue. Thus being ready to diſtribute and communicate,1 Tim. 6.18.19 men may lay vp in ſtore for themſelues a good foundation againſt the time to come: and that that is well giuen will be a greater helpe in time of need, then that that is ſpared and kept.
Spirituall mercie.There are workes of mercy alſo in ſpirituall compaſſion ouer the ſoules of men: and thus the poore may be mercifull to the rich, to wit, in labouring to winne them to religion and ſinceritie, in praying, admonition, incouragements, and ſuch like needfull duties: and theſe are the beſt workes of mercy that we can doe for others, whom we loue or pittie.
Societie.Thus of Liberality, another thing required vnto the exerciſe of Chriſtian37 Loue, is Societie: It is not enough to wiſh well to the Saints, or ſalute them kindely, or relieue them according to their occaſions, but we muſt conuerſe louingly and daily with them, make them our delight, company with them, and in all the mutuall duties of fellowſhip in the Goſpell to ſol•ce them, and our ſelues with them: This is that that Peter requires,〈…〉〈 in non-Latin alphabet 〉. 1 Pet. 2: 17. Rom: 12: 11. when hee chargeth that we ſhould loue brotherly fellowſhip: we ſhould not liue like Stoikes, without all ſociety; nor like prophane men, in wicked ſociety, but wee ſhould both intertaine a brotherly fellowſhip, that is, ſociety with th•brethren, and loue it too. This was their praiſe in the primitiue times;Acts 2.42. that they continued in the Apoſtles doctrine, and in fellowſhip and breaking of bread and prayers, making conſcience, aſwell of Chriſtian ſociety, as of hearing, praying, and receiuing the Sacraments.
The holy Apoſtle Saint Paul bleſſeth God for the Philippians, that they did not onely make conſcience of receiuing the Goſpell,Philip: 1: 5. Phil. 2.1. but alſo of fellowſhip in the Goſpell, and that from the very firſt beginning of their entrance into Religion. This was the comfort of their loue, and fellowſhippe of the Spirit.
The laſt dutie of loue is Clemencie, and this ſtands in the right framing of ourſelues in reſpect of others: and vnto the practiſe of clemencie, diuers things are required of vs.
Firſt, to couer the faults of others, Loue couereth the multitude of ſinnes: Secondly, to auoyde the occaſions of ſtirring the infirmities of others. 1 Pet: 4: 8.And heere we are bound to forbeare our libertie in indifferent things, rather than we ſhould offend our brother: If thy brother be grieued for thy meate,Geneſ. 13.18. Rom. 14.15. now walkeſt thou not charitably: It is to be obſerued, that he ſaith, thy brother: for it matters not for the cauells and reproaches of idolatrous and ſuperſtitious perſons that neuer regarded the ſincerity of the Goſpell: Thirdly,1 Cor. 13: 7. to take things in the beſt part, Loue belieueth all things, it hopeth all things: Fourthly,Epheſ: 4.16. in our anger both to be ſhort (Let not the Sunne go downe vpon your wrath) and alſo to be more grieued for their ſinne with whom wee are angrie,Epheſ: 4.16. then kindled againſt their perſons; as it is ſaid of our Sauiour,Marke 3.1. Hee looked round about vpon them angerly, mourning for the hardneſſe of their hearts: Fiftly, to appeaſe the anger of others; and that either by ſoft anſweres;Pro: 15: 1. 1 Cor: 6.7. Gen: 13.18: 6. Mat: 17.25.26 Rom: 12: 21. Epheſ: 4: 31. or by parting with our owne right; or by ouercomming euill with goodneſſe.
Laſtly, clemency ſtands in the forgiuing of treſpaſſes done againſt vs; Be tender hearted, forgiuing one another, euen as God for Chriſt his ſake forgaue you: So that vnto Chriſtian loue, is requiſite a peaceable, curteous and tender carriage, hoſpitalitie and a liberall diſtributing to their wants, both in temporall and ſpirituall things, a couering of their faults, auoiding of occaſions of ſcandall, a louing compoſing of our ſelues in matters of wrong, and a daily and cheerefull aſſociation with them.
Thus farre of the gratious branches of Chriſtian Loue. Now the manner how wee ſhould loue Gods children, is to bee conſidered:Math: 19: 19. & 22: 39. Foure things in the manner of our loue. 1 Pet: 2.22. 〈…〉〈 in non-Latin alphabet 〉. firſt in generall, we ſhould loue then as our ſelues: and therefore in all our dealings to doe as wee would bee done by: wee are to loue man in meaſure, viz as our ſelues, but God aboue meaſure. But to conſider of the manner of our loue more ſpecially, the particulars may bee referred to the foure heades mentioned 1 Pet. 2.22. Firſt, wee muſt loue brotherly, that is, not as we loue our beaſts, or as wee loue ſtrangers, or as wee loue our enemies, but as wee would loue our deareſt naturall brother, with all tenderneſſe and naturalneſſe of our affection: Secondly, wee muſt loue without faining, without hypocriſie:〈…〉〈 in non-Latin alphabet 〉. Rom. 12.9. 1 Iohn 3.18. 〈…〉〈 in non-Latin alphabet 〉. and this is explicated to bee not in word and tongue, but in deedes and in the truth: not onely, truely, for it cannot bee a true loue vnleſſe it ariſe from a holy agreement in the truth: Thirdly, it muſt bee with a pure heart, and then38 we loue with a pure heart, firſt, when our affection is grounded vpon knowledge and iudgement:Phil. 1.9. ſecondly, when it is expreſſed in a Spirit of meekeneſſe: Thirdly, when it is free from wrath or aptneſſe to be offended, from enuie, from pride,1 Corinth. 4 21. and ſwelling and boaſting, from ſelfe loue, when men ſeeke not their owne things,1 Cor. 13.4.5. and from euill ſuſpitions: Fourthly, when it is exerciſed in holy things,1 Cor. 13.6. ſo as no affection can make vs reioyce in the wickedneſſe of them we loue: Fiftly, when it is manifeſted in long-ſuffering, and all-ſuffering, when we beleeue;1 Corinth. 13.7. all things, and hope all things.
〈…〉〈 in non-Latin alphabet 〉:Laſtly, wee muſt loue feruently: and this hath in it Speedineſſe,aaProu. 3.28. Diligencebb1 Theſ. 1 13., (called Labour in loueccHeb. 6.10.) Cheerefulneſſedd2 Cor. 9.17., Earneſtneſſe and heate of affection (and this is to follow after LoueeeGalat 5.13. 1 Theſſal. 3.12., and to the end it is without interruptionffEpheſ. 5.2.3. Motiues. Math. 24..
Now, becauſe theſe are the laſt daies, wherein the moſt haue no Chriſtian Loue at all, and many haue loſt the affection they had; ſo as their Loue is growne colde, and the moſt euen of the children of GOD in all places are exceedingly wanting to their owne comfort and ſpirituall content, in the neglect of the duties of Loue one to another, but eſpecially in the duties of a holy fellowſhip, and mutuall ſocietie in the GOSPELL, and the rules of Clemencie: and that men might bee kindled with ſome ſparkes of deſire to redeeme the time, and gaine the comforts they haue loſt, and ſeeke the bleſſings of GOD in a holy Societie, I haue thought good in the ſecond place to propound out of the Scriptures Motiues, as they lie heere and there ſcattered in the holy Writings, to incite and perſwade all ſorts of men, eſpecially Profeſſours, to a more conſcionable reſpect of this mutuall loue.
From example.The firſt Motiue may be taken from Example, and that both of God and CHRIST; God made his infinite Loue apparant to vs in that hee ſent his onely begotten Sonne into the world, that wee might beleeue in him, and hee might bee a reconciliation for our ſinnes,1 Ioh. 4.9.10.11. and therefore ought wee to loue one another, yea ſo to loue one another. Shall the moſt high GOD faſten his loue vpon vs, that are ſo many thouſand degrees below him; and ſhall not wee loue them that are our equalls, both in Creation and Regeneration? Shall the Lord be contented to reſpect with an appearing loue, and ſhall we thinke it enough to carry good affections to our brethren, without manifeſtation of the outward ſignes and pledges of it? Was there nothing ſo deare vnto GOD as his Sonne, and did hee giue vs his Sonne alſo to aſſure vs of his loue; and ſhall the loue of the Saints be euer by vs any more accounted a burthenſome and coſtly loue! Hath God ſent his Sonne, out of heauen into the world, and ſhall we ſtie our ſelues vp, and not daily runne into the company of the members of CHRIST? Was CHRIST ſent that wee might haue the life of Grace in holy and heauenly and myſticall vnion, and ſhall not wee as fellow-members in all the duties of a Chriſtian ſocietie ſtirre vp, nouriſh, and increaſe that life ſo giuen?
Note.As Sinceritie is the life of Religion, ſo Society is the life of Sinceritie. Was Chriſt giuen a reconciliation for our ſinnes, and ſhall not wee ſtriue to ouercome one another in the religious temper of our affections, and the free and willing couering or forgiuing of treſpaſſes and wrongs? Our Head, our Sauiour, our Lord, our Prophet, our Prieſt, our King (that wee might perceiue his loue) laid downe his life for vs;1 Ioh. 3.16. and ſhould not wee imitate ſo incomparable an example, though it were to lay downe our liues one for another?
From Commandement.The ſecond Motiue is, from Commandement: it is not a thing arbitrarie for vs to loue our brethren as is before expreſſed. Curteſie, peaceablenes, liberalitie, ſociety and clemency, are not things we may ſhew, or not ſhew, at our39 pleaſures, but they are neceſſarie; ſuch as if they be wanting, a ſin is committed, nay grieuous ſins, euen againſt the commandement of Chriſt, Ioh. 13. Iohn 13.34.As I ſaid to the Iewes, whither I go can ye not come, ſo to you alſo I ſay now, a new commandement giue I you, that ye loue one another, euen as I loued you. Hee ſhewes here, that whereas they might be grieued that they ſhould looſe Chriſts bodily preſence, he had appointed them a courſe for their ſolace, and that was inſtead of Chriſt, as fellow-members in Chriſts abſence in the world, to ſtriue by all meanes to delight themſelues in louing ſociety one with another. And this Commandement he calls a new Commandement, not in reſpect of the matter of the duty; for that was alwaies required, but in reſpect of the forme of obſeruing it; for the old generall rule was, That thou ſhouldeſt loue thy neighbour as thy ſelfe: but now that forme (as I haue loued you) hath in it ſomthing that is more expreſſe, and for the incomparable ſufficiencie of the preſident, is matchleſſe, and more full of incitations to fire affection. Againe, the perſon that giues it, and the time, is to be conſidered: I now giue this commandement. Men are vſed, that haue any ſparks of good nature in them, to remember, and carefully to obſerue the laſt words of their dying friends, eſpecially if they charge not many things. Why, theſe are the laſt words of Chriſt, the night before his death; euen this one thing hee doth eſpecially charge vpon vs: Namely, while we abide in this fleſh, and are hated of this world, and want thoſe glorious refreſhings would come by the preſence of Chriſt, to vnite our ſerues in a holy bond of peace and loue, to be kept and ſtrengthned by mutuall indeauors in the performance of all the duties of holy affection,Iohn 16.12. & that till Chriſt ſhall gather vs vnto the glory that he hath with the Father.
The third Motiue may be taken from the benefites that may be gotten by loue: and theſe are diuers.
Firſt, there is much comfort in loue: the Lord doth vſually and graciouſly water the ſociety, conferences,From profit. Philip. 2.1. prayers and other duties performed mutually by the Saints, with the deaws of many ſweet and glorious refreſhings, by which they are daily excited, inflamed, and incouraged to a holy contentation in godlineſſe.
Secondly, Loue is the fulfilling of the Law: not onely all the duties belonging to humane ſocieties (of which he there intreates) are comprehended vnder loue, as by that great band that tyeth all eſtates and degrees; but alſo,Rom. 13.10. How Loue is the fulfilling of the Law. is the fulfilling of the Law by effect; in that, firſt it cauſeth aſtinence from doing euill to our neighbour: Secondly, it cauſeth men to make conſcience of fulfilling the Law, and that which is there generally ſpoken if it be applied to the loue of the Saints may haue his ſpeciall truth in this, that there is nothing in outward things doth more fire the heart of a man to the loue of, and labour after a godly life, then a daily louing ſocietie with Gods children, in whom we ſee godlineſſe, euen in an experimentall knowledge, not layd before vs in precept, but deſcribed vnto vs in practiſe, with the rewards and fruits of it. Yea loue may be ſaid to be the filling vp of the Law,〈…〉〈 in non-Latin alphabet 〉. as the word ſeemeth to import in this, that it clotheth the duties of the Law, with the glory of a due manner, and ſeateth them vpon their due ſubiects, with the vnwearied labours of conſtant well-doing.
Thirdly, the due performance, and daily exerciſe of the mutuall duties of loue, would be a great teſtimonie and witneſſe vnto vs for the ſatisfying of our conſciences in the knowledge of ſuch great things, as otherwiſe are exceeding hard to be knowne, as firſt it is not euery bodies caſe to haue the Spirit of grace, or when they haue it to diſcerne it, yet by this loue it may be diſcerned, for it is one of the inſeparable fruits of the ſpirit: Secondly,Galat. 5.22. many men follow not Chriſt at all, and among the followers of Chriſt a great number are not true Diſciples. Iohn 13.14.Now by loue may all men know that we are40 Chriſts diſciples:Iohn 3. Thirdly, the winde bloweth where it liſteth: And, that which is borne of the fleſh is fleſh: and therefore great Maſters in Iſraell and Teachers of other men may be ignorant of regeneration;1 Iohn 4.7. yet thereby may wee know that we are borne of God, and doe rightly know God, if we loue one another.
Job. 23.8.9.Fourthly, if wee would ſeeke God to finde him; behold, If wee go to the Eaſt, hee is not there: if to the Weſt, yet wee cannot perceiue him, if to the North where he worketh, yet wee cannot ſee him: he will hide himſelfe in the South, and we cannot behold him:1 Iohn 4.12. How much more is the way of God in the heart of man vnſearchable? And yet though no man hath ſeene God at any time; if we loue one another, God dwelleth in vs.
Fiftly, the election of man before time, is like a bottomleſſe gulfe, and the making of man blameleſſe and holy in heauen is a dreadfull myſterie, and yet thoſe two glorious branches, whereof thone ſprowts foorth euen beyond time, and thother reacheth vp to heauen, nay into heauen; are both faſtned vpon this ſtocke of loue in reſpect of one way and manner of comming to know them. Epheſ. 4.1.4.
1 Iohn 3.14.To conclude, Saluation it ſelfe, euen our owne ſaluation is knowne by the loue to the brethren, as is cleare 1. Iohn 3.14. and in diuers other places of that Epiſtle.
Zeph. 1.14.Laſtly, the day of the Lord is a terrible day, a day of trouble and heauines: the ſtrong hearted man ſhall then crie bitterly: then the heauens being on fire ſhall bee diſſolued and paſſe away with a noyſe,2 Pet. 3.10.11 1 Theſſal. 4.16 and, the elements ſhall melt with heate: the Lord himſelfe ſhall deſcend from heauen with a ſhowt, and with the voice of the Archangells, and with the trumpet of God: then ſhall all the kindreds of the earth mourne, and they ſhall ſee the Son of man come in the cloudes of heauen with power and great glory:Math 14.3. And who ſhall be able to ſtand in that great and fearefull day? euen all ſuch as haue finiſhed their courſe in the loue of God and his children;1 Iohn 4.17. as certainely as we now finde loue in our hearts, ſo ſurely ſhall we haue boldneſſe in the day of iudgement.
The fourth Motiue may be taken from the miſerable ſtate of ſuch as finde not in themſelues the loue of Gods children;From the miſerie of ſuch as loue not Gods children. 1 Iohn 2. & 3. Firſt, it is a palpable ſigne they abide ſtill in darkneſſe, and vnder the bondage of the firſt death: and in danger of the ſecond death.
Secondly, a man can neuer enter into the kingdome of Heauen without it; for euery man can ſay, a murtherer ſhall not be ſaued (ſo continuing:) Now it is certaine, God hates a man that loues not his children aſwell as hee doth murtherers;1 Iohn 3.15. he that loueth not his brother, is a man-ſlayer, and wee know that no man-ſlayer can inherit eternall life.
Epheſ. 3.17.Thirdly, till we loue Gods children, we can neuer know what the length, breadth and depth of the loue of God and Chriſt is to vs. God ſhewes not his loue to vs till we ſhew our loue to the Saints: Laſtly, for want of loue in the heart, and the duties of loue in conuerſation, the myſticall body of Chriſt is exceedingly hindered from growing, both in the beauty and glory which otherwiſe would be found in the Church of Chriſt. Epheſ. 4.16.
Laſtly, to incite vs yet more to the exerciſe of loue, I propound three places of Scripture more.
The firſt place is, Epheſ. 4.12. to 17. where may be obſerued 4. things, gotten by a holy vnion with the members of Chriſt and Chriſtian ſocietie and affection. Epheſ. 4.It furthers our gathering into the body: It is an exceeding great helpe in the beginning of our effectuall vocation: Secondly, it furthers our edification in the building, and fits vs for our roome among the Saints. Godly ſociety doth frame vs and ſquare vs, and many waies fit vs for our place in this building: Thirdly, louing affection to the members of Chriſt and mutuall ſociety doth much profit vs, in reſpect of our growth in the body: and41 that till we become perfect men, and attaine to the age of the fulneſſe of C•••ſt:Verſe 13.16. Fourthly, this holy loue is a great fence to the iudgement againſt falſe and deceitfull doctrine: he is not eaſily carried with euery winde of doctrine, nor vnſetled with the vaine deceits of men, that can follow the truth, and the meanes thereof in a ſetled and well grounded loue to Gods children. But on the other ſide, how eaſily are ſuch men deluded and throwne off from their purpoſes and comforts that did neuer ioyne themſelues to Gods children?
The ſecond place is, 1. Peter 4.7.8. where the Apoſtle exhorteth to ſobrietie in the vſe of the profits and delights of the world in meates and drinkes, riches, recreations and apparell, and withall to ſpend their time here in ſpirituall duties, eſpecially Prayer; watching thereunto, both to obſerue all occaſions and opportunities to pray, as alſo noting the mercies of God wee finde in prayer, with our owne corruptions in the manner, and the glorious ſucceſſe of praier, in preuailing with God: But aboue all things, hee wills them to haue feruent loue: and yeeldeth two reaſons or motiues; firſt, the end of all things is at hand: and therefore it is beſt louing and making much of thoſe, that after the diſſolution ſhall be great heires of heauen and earth: ſecondly, Loue couereth the multitude of ſinnes, it hideth the blemiſhes of our natures, and fitteth vs for the comforts of Society. Notwithſtanding the infirmities accompany euen the Saints while they are in this vale of miſerie.
The third place is, 2 Pet. 1.7. &c. where he largely perſwadeth men to get holy graces into their hearts, and to expreſſe holy duties in their liues: among theſe, as chiefe, he inſtanceth in brotherly kindnes and loue; to this end he bringeth diuers reaſons: firſt, it will ſet our knowledge aworke, which elſe would be idle and vnfruitfull;Verſe 8. and where ſhould we vnloade our ſelues of the fruits of knowledge, which men get in Gods houſe, better then in the houſes of the people of God: ſecondly, he that hath not theſe things, is blinde; or if he haue ſight and wit enough for this world, yet he is purre-blinde,〈…〉〈 in non-Latin alphabet 〉. ſo as hee can ſee nothing that is farre off (as eternall things are) but onely things neere, ſuch as are carnall things: the want of loue to Gods people is a palpable ſigne of a pur-blind carnall man: thirdly, the want of loue, and the other graces there named, is a ſigne of a ſpirituall Lethargie, euen that a man is fallen into a forgetfulneſſe of the purging of his old ſinnes, that is,Verſe 9. it is a ſigne that a man lieth vnder the guilt and filth of all his former ſinnes, and neuer feeles the weight of them, or conſiders the danger of them: Fourthly, Loue, with the fruits of it, doe make our calling and election ſure: Fiftly, louing ſociety and brotherly kindnes is a great meanes of perſeuerance,Verſe 10. if ye doe theſe things yee ſhall neuer fall: Laſtly, by this meanes an entrance ſhall bee miniſtred vnto vs abundantly, into the euerlaſting kingdome of our Lord Ieſus Chriſt; both becauſe it mightily furthereth faith and hope: As alſo,Verſe 10. Verſe 11. becauſe by theſe meanes eternall life is begun on earth, in reſpect of communion both with God & the Saints.
Thus farre of the Motiues; Helps follow. Theſe helpes are ſuch as ſerue.The Helpes. both for the begetting & nouriſhing of a holy loue, to and with Gods people.
There are eight things that are great furtherances of holy life.
Firſt, the conſcionable hearing of the word of God, for in Gods houſe doth the Lord fire the heart and holy affections, and teach the right ordering of them. How came thoſe Coloſſians by their loue to the Saints, no otherwiſe but by hearing the word of truth, which diſcouered vnto them who were Gods children, and did daily fence them againſt the ſcornes and reproches which the world laded them withall.
Secondly, we muſt get faith and hope as the coherence ſhewes: for till wee be ſoundly humbled to ſeeke Gods fauour, and find our hearts poſſeſſed with42 the care for and hope of a better life, we cannot receiue Gods children aright into our hearts: But no man was euer truely touched in conſcience, and had vnfained deſires of remiſſion of his ſinnes: Neither did euer a man ſeriouſly ſeeke after the things of a better life, but he did loue Gods children aboue all the people of the earth: and it is true of the meaſure, that as we grow in faith and hope, ſo we ſhould grow in loue and in the comforts of Gods fauour.
1 Pet. 1.22.Thirdly, would we loue brotherly, without faining, and feruently; then we muſt get our ſoules purified, through the ſpirit, in obeying the truth, i. we muſt make conſcience of the duties of mortification (as of ſo many purges) to clenſe our thoughts and affections, of dwelling and raigning luſts and euills: for ſecret ſins intertained and delighted in within the affections and thoughts do exceedingly poyſon affection both to God and man: this is that the Apoſtle meaneth where he ſaith,1 Tim. 1.5. Loue muſt come out of a pure heart.
2 Tim. 1.7.Fourthly, we muſt ſtirre vp the ſpirit of loue. The ſpirit of God is a ſpirit of loue, and we muſt ſtirre it vp by nouriſhing the motions of the ſame, putting courſes or waies of expreſſing loue into our mindes; and by prayer, meditation, or any other meanes that may inflame our hearts to a holy affection.
2 Tim. 1.13.Fiftly, it profiteth much hereunto to get and keepe in our minds, a patterne of faith and loue, euen a draught of the things that concerne faith in God, and loue to the Saints: that we might alwaies haue a frame of all holy duties that concerne this holy affection: this was their care in the Primitiue times, as appeareth, 2 Tim. 1.13.
Sixtly, to be ſound in theſe 3. things, Faith, Loue, and Patience, requires moſt an end Experience, and a daily acquainting our ſelues with the things of the Kingdome of Chriſt. When we are driuen by often croſſes to ſeeke comfort in Gods children, and by much obſeruation do finde the worth of the comforts that ariſe from holy Society with them; Many are the incredible weakeneſſes that diſcouer themſelues in the hearts of yonger and weaker Chriſtians: but it is a ſhame for the elder men, if they be not ſound in loue, Tit. 2.2. Tit. 2.2.
Heb. 10.24. Note. Seuenthly, we muſt by all holy meane•ſtrengthen, and encourage, and ſet our ſelues vpon perſeuerance in the profeſſion of our hope, for if once wee giue ouer profeſſion, it will be eaſie to ſee loue vaniſh; a wauering profeſſion is vnconſtant in Loue.
Laſtly, if we would neuer forſake the fellowſhip we haue one with an other, as the manner of ſome wicked hypocrites and damnable Apoſtataes is, then we muſt with all Chriſtian care, Conſider one anothers weakeneſſes and wants; and be continually prouoking,Heb. 10.25. inciting and incouraging one another to loue, and to good workes.
Thus of the helps.
In the laſt place I propounded to be conſidered, the defects that are found in the loue that is abroad in the world,The defects of the common Proteſtants loue. with which the common Proteſtant pleaſeth himſelfe. I will not here complaine that loue is turned into luſt, and that that damnable infection hath ſtained heauen and earth, & polluted our houſes, brought a curſe vpon our Aſſemblies, and debaſed our gentrie, diſhonoured our Nobles, corrupted our youth, and made heauy our elder Age: or ſhew how it hath brought vpon vs famine and peſtilence: but to let this paſſe, I will ſpeake of the honeſter loue, and wherein thinke you ſtandeth it?
Firſt, in the ciuiller ſort, in complements: neuer more complements and leſſe loue: Secondly, in freedome from ſuites at Law, and quarrelling; they are in charity with all the world, if they can ſhew that they neuer were quarrelſome, or that they are friends againe: Thirdly, in the baſer ſort it is meere Ale-houſe friendſhip, their loue ſtands wholy in going to the Ale-houſe together; theſe are the onely fellowes and good neighbours; and commonly,43 here is ſet vp the Diuels bench, and Proclamation made of free〈◊〉for filthy Rib•uldry, for drunken ſpewings, and Viper-like ſl•nders〈…〉againſt good men. Fourthly, many out of their ignorance, know〈◊〉other loue then of themſelues, or for themſelues of others: But yet more plainely the defectiueneſſe of the common Proteſtants loue appeares diuerſly.
Firſt, by the vſuall ſinnes which are riſe amongſt them, euen ſuch as batter the fortreſſe of Loue. How can they pleaſe themſelues in their charitie, if we conſider how Malice, Reuenge, Anger, Slandering, Back -•iting, and all ſorts of prouocations to anger, are euery-where abounding? What more vſuall then Selfe-loue? what more common then Enuy? Shall I inſtance? The Tradeſ-man while hee is riſing is ſo fleſhed with ſucceſſe, and ſtuffed with the greedy deſire of profit, that hee cares not whom hee wrongs, nor how much hee becomes preiudiciall to other mens trade: But this man is not ſo filled with Selfe-loue, but the declining Tradeſ-man that hath ouer-liued his prime, is euery way as well filled with Enuy. And thus men are not in charitie neither full nor faſting.
Secondly, it appeares to be defectiue in the Obiects of Loue, in a chiefe Companion of Loue, in the Parts of Loue, and in the Manner of louing.
For the firſt: the onely men that are chiefly to be loued, and our affection to be ſpent vpon, are the Saints; that is, ſuch religious perſons as make conſcience of all their wayes: but are theſe the men the common Proteſtant loues? Oh times! oh manners! what men finde worſe entertainment in the world then theſe? Is not the leaſt endeauour after holineſſe chaſed and purſued with open hates, diſlikes, ſlanders? Can a man refraine himſelfe from euill, and not be made a prey? Doth there any liue godly, and they perſecute him not? Away falſe wretch: ſaiſt thou, thou art in charitie with all men, and yet canſt not beare the Image of God in a childe of God?
For the ſecond: all true Loue ought to be accompanied with Faith; yea, it ought to be founded vpon Faith: and therefore herein is the common loue of the world defectiue, that a communion with men is not firſt ſanctified by vnion with God. Theſe men that boaſt ſo much of their charitie neuer made conſcience of ſeeking the aſſurance of Gods fauour in Chriſt, neither euer trauailed vnder the burthen of their ſinnes, ſo as to ſeeke forgiueneſſe as the true bleſſedneſſe.
Thirdly, the common Proteſtant is exceedingly to blame in the very maine duties of Loue; no tenderneſſe of heart, no true Hoſpitalitie, and for mercy to the poore the olde complaints may be taken vp,Hoſea 4.1. Eſay 57.1. There is no mercie in the Land: Mercifull men are taken away. Wee may now adaies waite for ſome Samaritane to come and proue himſelfe a neighbour: and for ſocietie and fellowſhip in the Goſpell with Gods people, it will neuer ſinke into the vnderſtanding of theſe carnall men, that that is any way expedient: and finally, in all the branches of Clemency before expreſſed, where is the man that makes conſcience of them?
And for the laſt, it is eaſily auouched, that the Loue that is found in the moſt men, is neither brotherly nor without groſſe fayning and hypocriſie, nor proceedeth it from a heart in any meaſure purified; and laſtly, it is ſo farre from being feruent, that it is ſtone colde.
Thus of Loue.
IN theſe words is mentioned the third Grace, for which the Apoſtle giues thankes, and that is Hope.
44Hope is here taken both for the thing hoped for, viz. the glory of heauen, as alſo the Grace by which it is apprehended, but eſpecially the latter.
Heauen is diuerſly accepted in Scripture, ſometimes it ſignifieth the ayreaaDeut. 28.12. Math. 16.16.; ſometimes it ſignifieth the whole vpper world that compaſſeth the earthbbGen. 49.25. Math. 3.16.; ſometimes for the Kingdome of Grace and the meanes thereofccMath. 3.2. & 11.11.; but moſt vſually for the place of the bleſſed, and the glory thereof; and ſo it is taken here.
Hope, as it is here conſidered by the Apoſtle, lookes two wayes: firſt, by relation to, and coherence with Faith and Loue, [for the Hopes ſake:] ſecondly, by a full aſpect vpon the obiect of it, which is intimated in the Metaphore [laid vp] and expreſſed in the word [Heauens.]
Doctrines from Coherence.Firſt, of Hope, as it is to be conſidered in the Coherence.
There is an admirable Wiſedome and Mercy of God, in the very maner of diſpenſing of his Graces; for hee makes one Grace crowne another, andObſeruat. 1become a recompence and reward to another: as here for Hopes ſake Gods Children breake through the difficulties of Faith,One Grace crowneth another. and the impediments and diſcouragements of Loue. When God ſees how many waies the heart of man is beſet in the ſpirituall combat, about the getting and exerciſe of thoſe two Graces, hee is pleaſed by his word and ſpirit to trumpet out victorie by ſhewing the glory of heauen, and to ſet on the Crowne of Hope, as the aſſured pledge of full and finall victorie: it is Hope that pluckes vp the heart of man to a conſtant deſire of vnion with God by Faith, and of communion with man by Loue. And the true reaſon why ſo many men vtterly neglect the care to get a iuſtifying Faith, and an inflamed affection to Gods Children, is, becauſe they haue no taſte of the comforts of the euidence of a better life by Hope.
Obſeruat. 2Secondly, Faith and Hope are two diſtinct things: Faith beleeues the Promiſe to be true, with particular application of the Promiſe to ones ſelfe; and Hope waites for the accompliſhment of it: Faith vſually is imployed about reconciliation and a godly life; Hope for the moſt part, is taken vp with the retyred and affectionate contemplation of the glory of Heauen, the comming of Chriſt, the reſurrection of the body, and temporall bleſſings, and deliuerance, as they are ſhadowes and types of the laſt and great ſaluation.
Obſeruat. 3Thirdly, Hope is no more naturall then Faith and Loue: the carnall man is without Hope in the world:Epheſ. 2.12. not that wicked men are cleane without all profeſſion of Hope; for, few men are ſo vile but they profeſſe and ſtoutly auouch their hope in God; but this Hope is vaine, emptie, without euidence or promiſe, ſuch as can neuer profit them: and therefore in the eight of Iob hee ſaith,Job. 8.13. that the Hypocrites Hope ſhall periſh, his confidence alſo ſhall be cut off, and his truſt ſhall be as the houſe of a Spider. It is to be obſerued, that he calls wicked men (euen all carnall and vnconuerted people) Hypocrites,Euery carnall man is an Hypocrite. and that fitly, for euery Sinner is an Hypocrite in ſome degree; and if there were nothing elſe to proue it, their very Hope and willfull Confidence in the mercies of God, without all warrant from the Word, or teſtimonie of Gods Spirit, or their owne Conſcience, would vndoubtedly proue it: and for the vanitie of their hope it is fitly expreſſed in the compariſon of the Spiders webbe. The ſilly Spider with many dayes labour weaues her ſelfe a webbe, in appearance able euery way abundantly to couer her, and fit her turne, but at the end of the weeke, the Maide with a Beſome ſweepes all downe. This poyſonfull Spider is euery vnregenerate man or woman, this webbe is their Hope, in the framing of which they daily buſie themſelues, and in the couerture of which they vainely repoſe themſelues; but when any Seruant comes out of the Lords armie to ſweepe with the Beſome of Iudgement or Death, the whole building of theſe imaginarie hopes come ſodainely and45 totally downe. In the 11. of Iob and the 20. verſe it is ſaid,Iob. 1•.20. The eyes of the wicked ſhall faile, and their refuge ſhall periſh, and their hope ſhall be ſorrow of mind: In which words the holy Ghoſt ſhewes that the time ſhall come, when thoſe vaine hopes ſhall be driuen out of the ſoules of the wicked, and in ſtead thereof they ſhall be filled either with deſperate ſorrowes on earth, or with eternall ſorrowes in hell. What hope hath the hypocrite when hee hath heaped vp riches, if God take away his ſoule? Iob 27.8. Iob. 27.8.Noting that if carnall men (againe called Hypocrites) will not forgoe their fond preſumptions while they liue, yet by too late experience they ſhall finde them vaine when Death comes.
Obiect. Obiect.But then they meane to pray God to forgiue them, and hope by their repentance then to finde mercy for their ſoules. Sol.Solut. In the 9. verſe it is anſwered thus; Will God heare his crie when trouble comes vpon him?
Queſt. But will not God heare mens prayers in the troubleſome time of death? Anſ. Not the prayers at that time made by ſuch men:Obiect.Solution. for they are Hypocrites, hauing vpon them but the names of God and godlineſſe, and will neuer in ſinceritie pray vnto God at all times, neither in their death doe they pray vnto God becauſe they delight in the Almighty; and therefore hee ſhewes Verſe 10. that ſeeing they delight not in God and godlineſſe, and will not pray at all times; that is, as well in health as ſickneſſe, in proſperity as in aduerſitie, while they might yet ſinne, as well as when they can ſinne no longer: therefore their hope of mercy in death ſhall faile them.
Queſt. Queſt.But if true Hope be not naturall, what is the difference betweene the Hope of the faithfull, and this common Hope, that ſo ordinarily goeth vp and downe the world vnder the colours of it, or how may wee try our ſelues whether we haue a right Hope or no? Anſ. Anſ.The true Hope is deſcribed in ſeuerall Scriptures, by diuers properties, which are no where to be found in carnall men.
Firſt, the true Hope layes faſt hold vpon the merits of Ieſus Chriſt onely, and ſtriues conſtantly to be eſtabliſhed and aſſured. The ſignes or properties of true Hope. 1 Tim. 1.2. Pſal. 31.24.But the common Hope is neuer emptied of carnall confidence and preſumption, that God loues them for ſome good things or parts that are in them; neither doth it brooke aſſurance, for with one breath carnall people are aſſuredly confident of Gods mercy, and encounter the Doctrine of infallible aſſurance.
Secondly, true Hope makes a man more humble, but the common Hope makes men more wilfull and obſtinate againſt God and his Ordinances. Lam. 3.29.
Thirdly, true Hope makes a man cheerefull vnder all ſorts of Croſſes, by vertue of the very reaſons grounded vpon Hope;Rom. 5.2.5.4 but the common Hope of it ſelfe will not yeeld a mans heart ſupport againſt any Croſſe.
Fourthly, the faithfull man can ſuffer for his Hope, but a wicked man can ſhew no chaine vnleſſe it be for his ſinne. Acts 28.20. Rom 8.24.
Fiftly, true Hope reſts vpon Gods promiſe, though neuer ſo vnlikely to be performed by outward and ordinary meanes; but wicked men with their common Hope are perhaps able to beleeue they ſhall liue well ſo long as they ſee and feele meanes, but without meanes they are without Hope. Rom. 4.18.
Sixtly true Hope will acknowledge as well as know; but the common Hope cannot abide profeſſion of Religion,Tit. 1.2. it is enough there be a good heart to God.
Seauenthly, true Hope is induſtrious in the vſe of all meanes to come to the end hoped; but the common Hope is ſingularly ſloathfull,Pſal. 37.3. it boaſts of a ſufficiencie of knowledge, and yet neglects the ſincere vſe of all Gods Ordinances; it affirmes deepely of going to heauen and yet cannot tell of one teare for ſinne, nor one houre truely ſpent in mortification: but truſt thou in the Lord, and doe good.
46Laſtly, the true Hope ſeekes Gods preſence, and ſtriues in ſence to drawe neere to God;Pſal. 73.26. but the common Hope is then at beſt reſt when the heart is furtheſt off from the care, deſire, or ſence of Gods preſence, either in Gods houſe or abroad.
4The fourth thing that I obſerue from the Coherence, concerning Hope, is the worth of the Grace. It is one of the three golden abiliments to adorne a Chriſtian ſoule: and this I note the rather becauſe it ſhould moue vs to vſe carefully and conſtantly all the meanes that ſerue to breed or increaſe true Hope in vs, and to get by prayer and practiſe all thoſe things that cauſe Hope. And that we may get and increaſe our Hope, wee muſt labour for, Firſt, true Grace, 1. Theſ. 2.16. Secondly, ſauing Knowledge, Pſal. 9.10. and 78.7. Thirdly, Experience, Rom. 5.4. Fourthly, Patience and comfort of the Scriptures, Rom. 15.4. Fiftly, the ioyes of the holy Ghoſt, and peace of Conſcience in beleeuing, Rom. 15.13. Sixtly, aboue all, and for all theſe, the Spirit of Reuelation, Epheſ. 1.18. Seauenthly, the often meditation of Gods Promiſes.
Thus of Hope, as it is conſidered in relation to Faith and Loue.
Which is laide vp for you in Heauen.] In theſe words Hope is deſcribed in the obiect of it.
Laid vp] (viz) by God in his ſecret Coffers, as a moſt worthy Iewell: this Metaphore giues occaſion to obſerue three Doctrines.
Doctr. 1Firſt, that Grace and Glory are a mans beſt treaſures, and therefore wee ſhould labour for them more then any thing elſe, and if we haue a comfortable euidence of them, to be contented though we want other things.
Doctr. 2Secondly, that Hope is no common Grace, in that amongſt many faire vertues which are common to wicked men, hee locketh vp this Grace of Hope as a ſpeciall Iewell hee intends to keepe onely for his owne Children.
Doctr. 3Thirdly, that the euidence and grace of Gods Children be in Gods keeping, and laid vp ſafe in heauen, and therefore cannot be loſt; and beſides, when they die, there is of theirs in heauen before they come.
Heauen] Here I obſerue two things.
Doct. There is a Heauen.Firſt, that there is a Heauen for the Saints after this life: the Doctrine of Heauen is onely proper to Religion; Nature hath but a darke glimpſe of immortalitie, or any being after this life, and is full of ſtronger Obiections then Anſweres: and as any are more lewd in life, they are more ſenceleſſe of immortalitie. But concerning the eſtate of the bleſſed in heauen, Nature is wholy ignorant,Ʋſes. yea, the doctrine hereof is ſo diuine, that Religion it ſelfe doth not fully purtray it out in this world to any, yet as any are more holy it is more diſcerned. The conſideration of heauen may vrge vs to many duties in generall: if euer wee would haue heauen when wee die, wee muſt get holineſſe both imputed or infuſed while wee liuehhMath. 5.16 2 Pet. 1.7. Math. 7.21. 1 Pet. 2.11.14. Pſal. 15. Wee muſt bee ſure wee be of Gods FamilieiiEpheſ. 3.16., and that we are borne againekkJohn 3.5. Luke 13 5., In particular, we ſhould therefore acquaint our ſelues with the Lawes and Myſteries of Gods kingdomellMat. 13.11 52.: and if we may come by the meanes to be effectually inſtructed in the way to Heauen, we ſhould account of this Pearle, and rather then looſe it, ſell all we haue to buy itmmMat. 13.44 45.. And wee ſhould aboue all things labour for the meate that periſheth not, but endures to euerlaſting lifennIohn 6.27.: in as much as in the Miniſterie of the word is many times found the Keyes that open vnto vs the Kingdome of heauenooMat. 16.19. Rom. 10.6.. And in as much as riches may prooue a ſingular hinderance, we ſhould take warning, and ſee to it that they do not intangle vsppMat. 19.23. . And becauſe in Heauen are our treaſures, we ſhould ſet our affections thereqqMath. 6.20 Col. 3 1., and prepare for our change and departurerr2. Cor. 5.1.2. 1 Theſ. 1.10.. Giuing allowance to no ſinne, no not the leaſtſſMat. 5.10: 19: conſtantly profeſſing and confeſſing Chriſt before men; that he may not denie vs in that dayttMat. 10.32.33. & 5.10.. Yea, where God meanes to beſtow heauen, he beſtowes heauenly qualities on men in this life, they are poore in47 ſpirituuMath. 5.3.: they are eager after heauen and the things thereofxxMat 11.12.: they are like Children, void of earthly carking and diſtreſſefull caresyyMat. 18.2.: they are mercifullzzMat. 25.34.36.: they loue their enemies**Math. 5.44..
Secondly, the meditation of Heauen ſerues for reproofe not only of Atheiſts, that would deny it, or Papiſts, that claime ſo great glory for their baſe merits; but alſo of the moſt Proteſtants: for, are not the moſt ſuch as can diſcerne the face of the Skie, and yet haue no diſcerning of the ſeaſon, to get Grace and Heauen? to ſay nothing of thoſe that by their groſſe and horrible ſinnes haue forfeited ouer and ouer the claime of any intereſt in the kingdome of heauen, liuing in daily blaſphemies, whoredoms, drunkenneſſes, &c. Yea, doe not the better ſort giue Heauen faire words, and yet haue their excuſes why they will not come to Gods Feaſts when hee inuites them? Luk. 14.17.And thus while men bleſſe themſelues Gods curſes vſually deuoure them.
Laſtly, it is a Doctrine of wonderfull comfort to Gods ChildrenaaHeb. 12.23. Luk. 11.20.;Note. neither is this the peculiar aduancement of ſome principall Saints, as Abraham, DauidbbMath. 8.11. & 13.31., &c. neither ſhould the miſeries of this life before we come to heauen trouble vs, ſeeing there is no compariſon betweene the troubles of this life and the glory of the world to come, where there ſhall be no ſinne, ſorrow, labour, weakeneſſe, diſgrace, feare, death; where we ſhall enioy the ſweet preſence of God, Chriſt, Angels, and iuſt men, with vnſpeakeable Ioyes, perfect holineſſe, exquiſite knowledge, and a totall righteouſneſſe, and all this for euer.
Secondly, from hence alſo doth plainely ariſe this ſecond Doctrine, viz. Doctr. 2that the hope of Chriſtians is in another world; there is their ſtay and comfort. When they ſeeke by Faith the comforts of Gods fauours, and by Loue ſeparate themſelues to the communion with Gods Children, they finde preſently ſuch a rent from the world, and all ſorts of carnall men aſſaulting ſo their reſt, that a little experience learnes them the knowledge of this truth, that in this world, and from the men of this world, and the things thereof,Rom. 8.24.25. they muſt looke for no peace or contentment.
The Vſe is firſt, for Inſtruction, to teach vs therefore to vſe the world as if wee vſed it not, and ſo to care for earthly things and perſons, as to reſolueVſe 1that Heauen is our portion, and there onely muſt wee prouide to find ſome reſt and contentment; yea,Heb. 11.13. therefore as ſtrangers and Pilgrimes we ſhould ſeeke and prouide for our abiding Citie.
Secondly, this Doctrine giues occaſion to anſwere that imputation thatVſe 2is caſt vpon many profeſſors, viz. that forwardneſſe in Religion makes them mindleſſe of their buſineſſe; and much hearing of Sermons makes them careleſſe of their callings. Men may here hence informe themſelues, that howſoeuer Religion ties men to honeſt cares and daily diligence to prouide for their families (elſe the very Scripture brands ſuch Profeſſors to bee worſe then Infidels, that make Religion a maske for idleneſſe) yet ſeeing our hope is not in the world, therefore Gods children doe well firſt and chiefely to ſeeke the kingdome of God and the righteouſneſſe thereof; and ſo to minde an earthly calling as it hinder not an heauenly, and prouide meanes for a temporall life, as not to hinder the hope of an eternall life.
Thirdly, this Doctrine may much ſettle and comfort Gods Children againſt the ſcornes and hates of the World and all ſorts of carnall people,Vſe 3the World will loue his owne.
Obiect. Obiect.Oh but why ſhould they hate vs? Anſ. Becauſe you are not of the world, and Chriſt hath choſen you out of the world, therefore the world hateth you:Solut. And therefore both prouide for it, and beare it when you finde it. John 15.19.
Obiect. Obiect.But wee will not be ſo raſh and indiſcreete to prouoke men to hate and reproach. Sol. Verſ. 20. Solution.They haue perſecuted Chriſt who was the48 fountaine of all wiſedome: and therefore it is a vaine perſwaſion for any childe of God to thinke by any diſcretion, wholy to ſtill the clamours and hates of wicked men. And thoſe men are groſſely deceiued and preiudiced that thinke the true cauſe of the troubles of Gods children is their owne indiſcretion.
Obiect.Obiect. It is ſtrange they ſhould hate vs ſo; wee neuer did them wrong. Sol. Verſ. 21. Solut.All theſe things will they doe vnto you for my names ſake: it is not your euill doing, but your holy profeſſion of the Name of Chriſt, which is named vpon you, that they hate.
Obiect.Queſt. But how comes it they ſhould dare to be ſo preſumptuous and ſo palpably malicious? Solution.Anſ. It is becauſe they haue not knowne my Father, ver. 21. their ignorance of the Maieſtie and Iuſtice of God is the cauſe of it.
Obiect.Obiect. If it be of ignorance, it may be eaſily pardoned them. Sol. Ver. 22. If I had not come and ſpoken vnto them,Solut. they ſhould haue had no ſinne, but now there is no cloake for their ſinne; that is, if Chriſt by the preaching of the Word had not diſcouered their ſinnes, and ſet before them the way of godlineſſe, then it had beene no ſuch grieuous and monſtrous ſinne, but in as much as many men doe lie in wilfull ignorance, and will not be informed of the vileneſſe of their courſe; therefore, before God, of all ſinners, they are without colour or excuſe.
ObiectObiect. But may they not haue good hearts to God though they do thus intemperately and vniuſtly maligne and abuſe the Preachers and Children of God? Solut.Sol. Ʋerſ. 23. He that hateth Chriſt in his Miniſters and members hateth the Father alſo, and cannot haue a good heart to God.
Obiect.Obiect. But it may be that Chriſt and Chriſtians are hated the more ſecurely by wicked worldlings, becauſe they ſee nothing but their baſeneſſe and humiliation. Solut.Sol. Verſ. 24. If I had not done workes among them which none other did, &c. By which words our Sauiour ſhewes that no workes of God for, by, or amongſt Gods Seruants, can be ſo great teſtimonies of the vndoubted certaintie of the goodneſſe and holineſſe of their cauſe; but wicked men will ſtill, againſt all right, hate them. And therefore wee ſhould ſo informe our ſelues by this and other Scriptures (verſ. 25.) as to ſet downe our reſt, that in the world we muſt haue troubles, and in Chriſt and heauen peace, and therefore lay vp hope in our hearts, as God hath locked vp our treaſures in Heauen.
Thus of Hope. Thus alſo of the Grace for which he giues thankes.
Whereof yee haue heard before by the Word of truth which is the Goſpell.
IN theſe words, with thoſe that follow to the ninth Ʋerſe, is contained the ſecond part of the Thankeſgiuing (viz.) his praiſe to God for their meanes of Grace.
The meanes is either
The principall meanes is the Word, and this is deſcribed by ſix things: Firſt, by the ordinance in which it was moſt effectuall, viz. Hearing. Secondly, by the property which was moſt eminent in the working of it, viz. Truth. Thirdly, by the kinde of Word, viz. the Goſpell. Fourthly, by the prouidence of God in planting it amongſt them, is come vnto you. Fiftly, by the ſubiect perſons vpon whom it wrought, You (the Coloſſians) and the whole world. Sixtly by the efficacie, It is fruitfull from the day. Thus for the order of the words.
49From the generall I obſerue, out of all the words, two things.
Firſt, that Nature directs nor to the apprehenſion either of Grace or Glory:Doctr. 1The naturall man cannot perceiue the things of God:1 Cor 2.4. theſe Coloſſians had neuer knowne the face of God, nor gained the grace of Chriſt, had not God ſent them the meanes. Briefely, this may informe vs of the lamentable condition of ſuch as liue in their naturall eſtate, onely pleaſed with the deſire or poſſeſſion of the riches or gifts of Nature; and withall, ſhewes vs the Fountaine of the want of Senſe or care of Grace, and holineſſe. In the moſt Senſe comes not from Nature, but from the Word:Who is a naturall man. and he is a Naturall man that is ſtill lapped and couered with the vaile of Ignorance, whoſe wiſedome is croſſe to Gods Wiſedome, that lyeth in groſſe ſinnes like a dead man without ſenſe, that ſerues ſome particular gainefull or pleaſing ſinne,Eſa: 25: 8. Rom. 8.6. Epheſ: 2: 1. Rom: 6. without vſing aright any ordinance of God againſt it, and is without the ſpirit of Adoption, his heart neuer broken for ſinne, and without deſire of righteouſneſſe.
Secondly, it is a worthy bleſſing of God to any people, to haue the WordDoctr. 2of God amongſt them. This is that men ſhould be exceeding thankefull for to God, Pſal. 147 19.20. Eſa. 2.3. And by the contrary, the want of the Word is a terrible famine.
Ʋſe 1. Ʋſes.For reproofe both of mens prophaneneſſe in neglecting and contemning of the Word; as alſo of our great vnthankefulneſſe for ſuch a mercie. 2. For comfort to Gods children, that enioy the Word and eſteeme it. The Word ſhould ſatisfie vs whatſoeuer elſe wee want, both becauſe it doth abundantly make amends for all other wants: and beſides, it fits vs with ſtrength, patience, and comfort, to make vſe of other wants. 3. For inſtruction, not onely to ſuch people as want the Word to ſeeke for it, and to plant themſelues where they may haue it, but alſo to ſuch Landlords and great men, and rulers of the people, as would bee thought louers of their Countrey, to vſe all meanes to ſee the Countrey and the Pariſhes vnder their power, prouided of this holy treaſure.
Thus of the generall Doctrines out of the whole Verſes.
The firſt thing in ſpeciall, is the kinde of ordinance in which the word was effectuall, (viz.) Hearing.
Whereof] That is, of which, Heauen or Hope. Doctr.It is a great mercy of God to heare of Heauen before the time come it ſhould be enioyed, or loſt. If we heard not of Heauen till death or iudgement, wee ſhould continue ſtill in our ſlumber, drowned in the luſt after profit or pleaſures; we ſhould be ſo far from finiſhing our mortification, as wee ſhould hardly beginne to ſet about the waſhing of our owne vncleaneneſſe both of hands and life; wee ſhould looke vpon Grace and Holineſſe with a dull and feeble eye: yea, it is good euen for Gods children to heare of it before they haue it, both to ſupport them in their croſſes and diſcouragements, as alſo to plucke vp their mindes to holy contemplation, and to weane them from the loue of baſe things; yea to inflame them to a greater deſire to magnifie and glorifie the ſingular grace and mercy of God in theſe dayes of their pilgrimage.
Ye haue heard.] No man can get eternall graces,Doctr. or an enduring contentment, ariſing from the hope of a better life, without the hearing of the word of GodccMath: 17: 5. Luk: 16: 29: 30 John 8.47..
Queſt. But tell vs diſtinctly, what good ſhall men get by hearing of Sermons? Anſw. Many are the ſingular benefits come to men thereby. What good comes by hearing Sermons.Firſt, the holy Ghoſt is here giuen, Acts 10.44. Secondly, mens hearts are here opened, Acts 16.14. Thirdly, the feare of God doth here fall vpon men, Acts 13.16. Fourthly, the proud and ſtony-heart of man is here tamed; melted, and made to tremble, Eſa. 66.2. Fiftly, the faith of Gods50 Elect is here begotten, Rom. 10.14. Sixtly, Men are here ſealed by the holy Spirit of promiſe, Epeſ. 1.13. Seauenthly, here the Spirit ſpeaketh to the Churches, Reuel. 2. Eightly, Chriſt here comes to ſuppe with menaaReuel. 3.10.. Let men tell of their experience, whether euer their hearts taſted of the refreſhing of CHRIST, till they deuoted themſelues to the hearing of the Word. Ninthly, The painefull diſtreſſe of the afflicted Conſcience is heere or no where cured: by hearing, the bones that God hath broken receiue ioy and gladneſſe, Pſal. 51.8. Tenthly, what ſhall I ſay, but as the Euangelicall Prophet ſaith? If you can doe nothing elſe, yet heare, and your ſoules ſhall liue. Eſa. 55.4. Liue I ſay, the life of Grace, yea and the life of Glory: for Saluation is brought vnto vs by hearing, Act. 28.18. and 4.16.
Vſe. 1The vſe of this point is, Firſt, for inſtruction: Let him that heareth hearebbEzech: 3: 27.: yea, let all reioyce in the mercies of their God, that haue taſted of this bountie of the Lord: bleſſed are your eares, in as much as you haue heard: Many Prophets, and righteous men haue deſired to heare the things that you heare, andVſe. 2haue not heard them .ccMath. 13.16.17.. Secondly, for humiliation; vnder the conſideration of the lamentable eſtate of ſuch people as haue not the Word preached vnto them. How doe the thouſands euen in Iſraell, periſh through the failing or wanting of Viſion? Is there not almoſt millions of Men and Women that haue ſcarce heard (by preaching) whether there be any holy Ghoſt? Oh the cruell torments that abide thoſe ſoule-murtherers! Shall I name them? I wiſh their repentance, that ſo they might haue a new name; but becauſe lamentable experience ſhewes that the vnſauory Salt ſeldome findes wherewith it may be ſalted; therefore it is the dutie of all Gods people to bowe the knees of their hearts to God, beſeeching him to inflame the hearts of thoſe that are in authoritie, with ſuch bowels of compaſſion, that they would in due time purge the Church of them, that ſo their names may no more bee heard amongſt vs. Whiles men lie ſicke of the ſpirituall Lethargy in their owne hearts, they are little troubled with the diſtreſſe of others, but if men would euen in Gods ſight duely waigh, without ſhifting and preiudice, theſe propoſitions, viz. that the hearing of the Word is the ordinarie meanes to conuert mens ſoules to God, Rom. 10.14. 1 Pet. 1.23. &c. And that except men be borne againe they cannot enter into the Kingdome of God,Mourne and pray. Iohn 3.3. if I ſay theſe things be weighed, how ſhould our bowels turne within vs to conſider the caſe of ſome hundreds of Pariſhes in this famous Kingdome, that in the middeſt of this great Light, in this reſpect, yet ſit in darkeneſſe? Thirdly, for the reproofe of the diſorders and vitious diſpoſitions of men in the hearing of the Word. Many are the ſorts of euill hearers: exceeding many are the wicked humours of men, by which they ſinne againſt the Word heard: the Scripture hath noted and taxed diuers corruptions in men, in hearing, and fearefully threatned them. For the better explication of this vſe I conſider two things; Firſt, the ſorts of euill hearers: Secondly, their ſtate in reſpect of it.
The ſorts of euill hearers.The ſorts of euill hearers may be diſtinguiſhed into two kindes: ſome are openly impious and audacious; ſome more ciuill and reſtrained. Of the firſt kinde. Firſt, ſome are ſo wayward nothing can pleaſe them, either the Preacher is too terrible, or he is too comfortable. If Iohn faſt, hee hath a Deuill, if Chriſt eate, he is a gluttonddMat. 11.16. &c. . Secondly, Some heare and are ſcandalizedeeMath. 15 12.: Men are ſo wedded to their owne conceits, and ſtuffed with preiudice, that they many times wilfully ſtudy, and ſtriue to frame ſcandale and offence out of the words of the Teacher. Thirdly, Some heare, and are filled with wrath and enuie, and that ſometimes ſo as they cannot reſtraine the ſignes of their rage and fretting, no not in the Sermon-timeffLuke 4.24. Acts 7.54.. They gnaſh with their teeth, and their harts are ready to burſt for anger. And this comes many times becauſe men51 cannot abide wholeſome Doctrine, but are giuen to fableshh2 Tit. 4.3: 4.. Fourthly, Some heare, and their mouthes make ieſts, while their hearts go after their luſtsiiEzech: 33: 30., they heare and mockekkActs: 17.32. Fiftly, Some make the auditory of Chriſtians the ſtudie of all manner of baſe filthineſſe: thither comes the Adulterer, the Couetous, the deceiuer, the accuſer of the Brethren, &c. and there they damnably frame their dogged and ſwiniſh imaginations. Sixtly, Some heare, and if they finde any power in the Doctrine of the Preacher, they enquire whether hee be not a Puritane; for they haue heard ſo much euill of that Sect euery where, that that one colour may ſerue to make them cautelous, and better aduiſed then to be much troubled with his DoctrinellActs 28: 22.. Seuenthly, Some will heare if he ſpeake of this worldmm1 Iohn 4.5.: He is an excellent Preacher, that in their vnderſtanding giues them liberty, and ſowes pillowes vnder their fleſhly and worldly elbowes. Eightly, Some heare fearefully, as loath to be drawne to the Sermon of any that rebukes ſinne, as the people of Iſraell were to come neere the MountnnHeb: 12: 19.. Ninthly, Some (like the chiefe Prieſts and Phariſes) when they perceiue that the Preacher rebukes their ſinnes, ſeeke to lay hands vpon himooMat: 21: 45: 46., and as farre as the feare of the people reſtraineth them not, they practiſe to remoue him.
The ciuiller ſorts of hearers are diuerſly ſinnefull in their ſeuerall humors: Firſt, ſome heare but it is to be rid of their diſeaſes, that is, to ſee whether by hearing Sermons, and comming to Church, they can aſſwage the trouble of their mindes, and dull the ſtinging cares of their hearts. Secondly, ſome are like the young man, for they goe from the Sermon ſorry that the word requireth ſuch things as they are not willing to doeppMath. 19.. Thirdly, Some heare and ſay, God forbidqqLuke 20: 76.: It is pitty it ſhould be ſo as the Preacher ſayes. Fourthly, Some heare becauſe a great report goeth of the TeacherrrMath: 3: 8.. Fiftly, But aboue all others, they are ſtrang hearers that are mentioned Math. 22.22. they heare and admire, and yet leaue and forſake for any reformation or practiſe of what they heare.
Vnder this rancke I may referre the three ſorts of hearers, Math. 13. The firſt ſort ſuffer the Diuell preſently to take away the Word. The ſecond ſort choake it with cares and luſts. The third forſakes the profeſſion, and hearing, and liking of it, in the time of temptation or perſecution. Thus of their ſorts.
The ſtate of men tranſgreſſing againſt the Word,The miſery of euill hearers. by refuſing to heare it aright, is exceeding fearefull; if they could ſee their miſerie they would doe as the Prophets require, they would cut their haire and caſt it away, vnder the ſenſe of the horror of Gods indignationſſJer: 7: 22: 29. &c. . The duſt of the feete of Gods meſſengers will riſe in iudgement againſt ſuch hearersttMath. 10.14.. It ſhall be eaſier for Nini•eh, and Tyrus, and Sidon, and Sodom, and Gomorrah, then for ſuch hearersuuMath. 12.41. &c. . Yea, all their ſuites for mercy are abomination in Gods ſightxxProu. 28: 9.. A heauie eare is noted for a ſingular iudgement, Math. 13.13.14. &c. Eſa. 30.8.9. Yea, becauſe men will not heare the Word they muſt heare the rod, Mich. 6.9. and their eares (if they belong to God) muſt be forced open by corrections, Iob. 3.3. To conclude, if all this cannot affect men, then I ſay, as the Lord ſaid to the Prophet of ſuch perſons, Hee that leaueth off to heare, let him leaue off, Ezek. 3. vlt. Thus of the firſt part of the diſcription (viz.) the ordinance, in which it is moſt effectuall, (viz.) Hearing.
The ſecond part is the propertie of the Word, which is moſt eminent in the working of it, (viz.) Truth.
Word of Truth.] Hee meaneth not the perſonall Word, which is Chriſt, but the enunciatiue Word, made knowne either ſingularly by Reuelation, Oracles, Ʋiſions, Dreames, or commonly by tradition of Doctrine, from hand to hand for 2000. yeeres; or by a more excellent manner, afterwards52 by Scripture: the Word of holy Scripture is here meant.
The properties of the Word.There are many properties of the Word of God, wherein it doth excell. Firſt, it is diuine. The teſtimonie of Gods mouth. Wonderfull, 1. Theſ. 2.13. Pſal. 119.18.88.129. Secondly, It is eternall and incorruptible, a liuing Word, or the Word of life. Pſalm. 119.89.144.152. Philip. 2.16. 1. Pet. 1.22. Thirdly, It is ſwift, Pſal. 147.15.18. Fourthly, It is powerfull and terrible, Hebr. 4.12. The ſword of the Spirit, Hoſ. 6.5. Eſa. 11.2. Heb. 4.12. Eph. 6. Fiftly, It is nouriſhing and healing, it hath a propertie to nouriſh and heale. Pſalm. 107.20. Sixtly, It ſanctifieth both our perſons and the vſe of the creatures. Seauenthly, It is comfortable, ioyfull, ſweete, Pſal. 119.14.111.143.162. Eightly, It is apt for generation, it hath a quickening power, Pſalm. 119.25.28. 1. Pet. 1.22. Ninthly, It is preſeruatiue both from ſinne, Pſal. 119.11. and from ſhame, Pſal. 119.22. So will not gold and ſiluer. Tenthly, it is wiſe and exceeding large, Pſal. 119.96.98.99.100.104. Eleuenthly, It is light, and pure, and iuſt, Pſal. 119.105.130.140.128.138. But heere the Word is commended for the Truth of it, and that as a moſt eminent propertie in mens conuerſions.
Truth is taken diuerſly: for a vertue in ſpeech, in the ſecond Table: for Truth of Doctrine, Iohn 5.33. for the ſubſtance of a type, Iohn 1.17. for vprightneſſe and ſinceritie, Iohn 3.21. for the true forme of a thing, Rom. 1.28.
How the word is ſaid to be a word of truth.Here the word of God is ſaid to be the word of Truth, in regard of the vſe of the word in the conuerſion of a ſinner; and that, firſt, as it is apprehended to be in it ſelfe: ſecondly, as it is by effect in the hearer. For the firſt, before a man can haue experience of the power of the Word in the gathering of his ſoule, he muſt know it to be a word of Truth foure wayes.
Firſt, that it is the very word of God, and therefore true: conſidering the admirable antiquity of the Story before all other Hiſtories: the dreadfull miracles by which it was confirmed: the certaine euent of the vaticinies or propheſies, the immutable and euery way ſufficient frame of piety, righteouſneſſe and diuine worſhip, contained it it: the dureableneſſe of the wiſedome thereof, which no puniſhments could euer extort out of the hearts of the profeſſors thereof: and laſtly, the dreadfull iudgements vpon the enemies of it.
Secondly, that it is true, whatſoeuer Doctrine it reuealeth, though it make neuer ſo much againſt our profits, or pleaſures, or luſts: till a man be brought to this, the Word neuer worketh ſoundly.
Thirdly, that there is an eſpeciall glory of Truth in the promiſes, both in the promiſe it ſelfe and the condition.
Fourthly, that we acknowledge Truth in the performance of what God hath promiſed, and ſo giue glory to his faithfulneſſe: and thus of the word as it is apprehended in it ſelfe.
The word worketh truth in vs ſix wayes.In the ſecond place the word is the Word of Truth by effect, becauſe it worketh truth in vs, and imprinteth it ſelfe in vs, and fits vs for godlineſſe Tit. 1.2. and thus it worketh Truth in vs ſix waies.
Firſt, In that it worketh knowledge, and ſo Truth in the vnderſtanding. Secondly, In that it worketh in the Truth of worſhippe, Iohn 14.23.24. Thirdly, In that it worketh in vs plaineneſſe and vprightneſſe, in the exerciſe of Grace and Holineſſe, and ſo it is oppoſed to hypocriſie, Epheſ. 4.24. Fourthly, In that it worketh Truth of Conſtancie, that is, an euerlaſting reſolution to heare and keepe the Word of Truth, Iohn. 8.37. 1. Iohn 4.6. Fiftly, In that it begets in vs the ſinceritie and Truth that becomes our callings and behauiour in the world; as, we are free from lying, calumnies, perfidiouſnes, ſlandering, boaſting, flattery, &c. 1 Cor. 5.8. Sixtly, In that it makes all our conuerſation vertuous, & ſo guids vs to do the truth; Ioh. 3.22. Iam. 3.17
53Vſe is both for Inſtruction, and for Reproofe. Ʋſes.
For Inſtruction, therefore wee ſhould labour that the Word may bee a Word of Truth to vs, and to this end; Firſt, wee ſhould pray God to giue vs the ſpirit of Truth, Iohn 16.13. Secondly, wee muſt repent, that wee may come to the knowledge of the Truth, 2. Tim. 2.25. Thirdly, wee may not reſt in the forme of Truth, Rom. 2.20. Iohn 3.22.
For reproofe of foure ſorts of men. Firſt, ſuch as will not receiue the loue of the Truth: With theſe gaine is godlineſſe, 1. Tim. 6.5.2. Theſ. 2.10.12. Secondly, ſuch as ſtrangle the light of the Truth either of Nature, conſcience, or the Word; and with-hold it in vnrighteouſneſſe, that ſtriue againſt the light of the truth in their hearts, that they might ſinne the more freely, Rom. 1.18. Thirdly, ſuch as will not obey the Truth which yet they admire, commend, affect, &c. Gal. 3.1. and 5.7. Fourthly, ſuch as by their wicked liues cauſe the way of Truth to be blaſphemed, which Truth they both heare, and profeſſe to obey. Thus of the ſecond part of the deſcription.
Thirdly, the word of God is deſcribed by the kind of word, viz. the Goſpel. The doctrine of a mans reconciliation with God, is principally to be taught and learned.
Which is the Goſpell] By the Goſpell is meant the Doctrine of the reconciliation of Man with his God after the fall. Concerning the Goſpell, wee may in the generall here obſerue; That of all other Doctrines, the Doctrine of a mans Reconciliation with God, is eſpecially to be vrged and explained by the Preacher, and to bee moſt minded and enquired into by the hearer. The knowledge and experience of this point acquaints a man with the ſauing power of God:Rom. 10.15. neuer doe men indeede ſee the beautie of the feete of Gods ſeruants, till they haue trauelled about the obtaining of their peace with God. If Miniſters would bend the very force of their miniſteries about the ſound and daily inforcing of the Doctrine of mans particular aſſurance of his peace and reconciliation; it would produce, by Gods bleſſing, ſingular fruite. This Doctrine would iudge the very ſecrets of men, and giue them a glimpſe of their laſt doome. It is a moſt preuailing Doctrine, and therefore extreamely enuied in the world. The high Prieſts and Scribes with the Elders of the people many times ſhew they cannot abide it, Luke 20.1. Hence it is that life is not deare vnto Gods faithfull ſeruants, ſo they may in the comfort thereof fulfill their courſe and miniſtration, receiued of the Lord Ieſus, in teſtifying the Goſpell of the grace of GodxxActs 20.24.. Of all other Doctrines the Deuill labours to keepe the world ignorant of the neceſſitie and power of thisyy2 Cor. 4.3 4.: But woe is to thoſe Preachers that teach it notzz1 Cor. 9 16., and horrible wofull ſhall the eſtate of thoſe people appeare to be at the laſt day that obey it notaa2 Theſ. 1.8.. And therefore we ſhould ſtriue to keepe afoot the ſparkles of light in this point, and whatſoeuer wee looſe in hearing, this Doctrine ſhould neuer runne out.
In particular, concerning the Goſpell, I enquire into three things. Firſt, wherein this Doctrine lieth. Secondly, who receiue this Doctrine of the Goſpell. Thirdly, what are the effects of it.
For the firſt; the Goſpell, or the Doctrine of it, lyeth in two things. What the Goſpell principally vrgeth.
Firſt, in our true repentance for our ſinnes, and ſecondly in the infallible aſſurance of faith in Gods fauour, in Chriſt, forgiuing vs our ſinnes, Math. 3.2. Mark. 1.15. and this duly waighed, Firſt, reproues thoſe that dreame of ſaluation, and the benefits of the Goſpell without mortification: and ſecondly, it ſhould teach vs to nouriſh faith by all meanes, by nouriſhing of deſires; by remouing of lets; praying for it; waiting vpon hearing; beholding the faith of Gods children, and deliuering vp our ſoules to ſome able and wiſe Paſtor.
The ſecond Queſtion is, Who receiue the Goſpell. Who receiue the Goſpell.Anſw. We muſt conſider, Firſt, who may receiue it: and that is anſwered Marke 16.15. euery54 Creature, that is, any Man or Woman, of what Nation, Language, Profeſſion, Calling, State, and Condition ſoeuer: and ſecondly, wee muſt conſider, who doe receiue it; and this may be anſwered generally, or more ſpecially; generally, none receiue the Goſpell but they finde in it the very power of GOD to ſaluationbbRom. 1.16.. None but ſuch as are begotten againe by it to Godcc1 Cor. 1.16.. If there be no change in thy life, thou haſt yet no part in the Goſpell: without conuerſion, no glad tidings. In ſpeciall, the perſons that receiue this treaſure, are ſigned out by diuers properties in Scripture: they are poore in ſpiritddMat. 11.5. Luke 4.18.: they finde ſuch neede of it, that heauen ſuffers violence, and they preſſe to iteeLuk. 16.16. Math. 11.10., and they ſo highly eſteeme the comforts of it that they can be content to loſe libertie, friends, meanes, and life too, for Chriſts ſake and the GoſpellffMark. 8.35. & 10.29., and it workes ſo forcibly vpon mens ſoules, that they conſecrate themſelues to God, to ſinceritie and godlineſſeggRom. 15.16., and learne conſcionably to practiſe the ſeruice of God in their ſpirit, minding the reformation of their thoughts and affections within, as well as of their words and actions withouthhRom. 1.9..
The effects of the Goſpell.And thirdly, for the effects of it; great are the praiſes of the power of it; it begets men to God: it is the power of God to ſaluation: it iudgeth the ſecrets of men. Of theſe before. It brings abundance of bleſſings, Rom. 15, 19. it makes men heires and coheires with CHRIST: it is a witneſſe to all Nations, Matth. 24.14. And laſtly, life and immortalitie is brought to light by it, 2 Tim. 1.10.
The Ʋſes.The conſideration hereof ſhould much encourage Miniſters to preſſe this Doctrine, and neuer ceaſe to preach it in the Temple, and from houſe to houſe, and make vſe of all opportunities when a doore is opened vnto them; either in reſpect of power in their owne hearts, or in reſpect of tenderneſſe and affection, and deſire in the peopleiiActs 5.42. 1 Cor. 1.12.. Gods people alſo ſhould ſo labour for the aſſurance of Gods fauour, and peace in Chriſt by the word, as they ſhould ſtore their hearts with prouiſion of that kinde, not onely for their death-bed when they die, but renue the perſwaſion of it in their hearts daily, the better to fit them, euen in their callings and ſpeciall ſtandings. This knowledge is not onely a Crowne and ſhield for their heads, but ſhooes alſo for their feete, againſt the filth of the times, and thorny cares of the world, and all the difficulties of a daily diligence in their ſtandingskkEpheſ. 6.15..
Thus of the third part of the deſcription. The fourth followeth.
The manner of prouidence in planting it amongſt them, in theſe words.
God ſends the Word before we ſeeke it.And is come vnto you.] Where wee may obſerue, that if the meanes of happineſſe finde vs not out to worke vpon vs, wee would neuer looke after it: if God were not more carefull to ſend it, then we to ſeeke it, it would neuer be had. Wee ſee this by common experience, that whole multitudes of people liue without any ſenſe of the want of the Word, and did not God by ſome great prouidence ſend it them, and perſwade them to the vſe of it; it would neuer be had: and this comes to paſſe becauſe men are dead in ſinne, and ſicke of a Lethargie in the very vſe of the light of Nature, in matters of godlineſſe; and beſides, there is an incredible inclination in our Natures to ſeeke for contentment in things below, and to bee pleaſed with any condition, rather then ſoundly to digeſt a ſenſe of the neceſſitie of vſing the meanes for happineſſe in better things. And laſtly, this neglect of ſeeking the Word, comes from errours about mens eſtate, while they thinke that they may be in Gods fauour, and like enough to be ſaued, without any ſuch adoe.
Thus of the fourth part.
The fift thing in the deſcription is, the ſubiect perſons to whom the Goſpell came, (viz.) the Coloſſians, and all the World.
55Ʋnto you, as it is euen vnto all the World.] Hence wee may note, Firſt, the Truth of God in his promiſes: hee promiſed flouriſhing Churches of the Gentiles; and loe, it is effected: the Word is gone out into all the World. Secondly, That the true triall of all Doctrine is by enquiring, whether it bee agreeable to that Doctrine wherein the world was ouercome to GOD. Though an Angell from Heauen ſhould preach otherwiſe,A triall of Doctrine. yet his Doctrine were to bee deteſted as accurſedllGal. 1.8.. And therefore wee may iuſtly complaine of the Papiſts, and all popiſh men that chaine men downe to a neceſſitie of looking vpon the hundreds of yeeres neere vnto vs, and will not beare it that men ſhould ſeeke ground for their Conſcience, by ouer-looking all the hundreds of yeeres ſince Chriſt, and minding onely conformitie to the Doctrine that firſt founded the Churches of the Gentiles; all Doctrines ſince then, though in the pureſt times, are to bee receiued no further then they agree with the Doctrine of Chriſt and his Apoſtles.
Thirdly, that men are bound to ſeeke the word whereſoeuer it may bee heard: for if this had not beene ſo,Men muſt ſeeke the word whenſoeuer it may be had. how could all the world receiue the light of the Goſpell? and further, wee may ſee that the want of Teachers was no warrant to commit the Churches to the care of ſuch as could not teach; a neceſſity lieth in the people to ſeeke the word where it may be had. And therfore thoſe Church-gouernours ſinne greeuouſly, that in this light, create ſo many inſufficient men, and ſet them ouer the flocks of CHRIST. For if want of able men had beene a reaſon, the Apoſtles ſhould haue ſeene into this neceſſity, to eaſe the labour and care of the Churches, but it is a more greeuous ſinne to admit, ordaine, and place them, and yet ſee many worthy and able men wholly want places.
Fourthly,All the world cannot ſignifie euery particular man in the world. wee might heere note the vanity of their argument that would proue vniuerſall grace, becauſe Chriſt died for all men; for in this place here is not onely the world, but all the world; and yet here cannot in any reaſonable ſence be meant all the ſingular men and women in the world; for there were many thouſands of particular perſons, to whom the Goſpell came not, and therefore by all the world (as heere, ſo in that queſtion) may bee vnderſtood all the Elect world: or if the world vniuerſally, then it is true in reſpect of offer, or not excepting out of any of any Nation; or by all the world is ment men of all ſorts and conditions in the world.
Fitftly,The ſwiftnes and power of the Goſpell. Wee might heere note the incredible power and ſwiftneſſe of the Goſpell, that could ouercome, and that in ſo ſhort a time; and the rather if that wee conſider that the Magiſtrates generally drew the ſword againſt it, and there were not wanting Miniſters to oppugne it, euen falſe teachers of all ſorts: and beſides, the people had beene ſo long time ſettled in their falſe Religion: and laſtly, if wee looke vpon the meaneneſſe or the fewneſſe of thoſe that were Gods Embaſſadours to the Gentiles.
Thus of the fift part of the deſcription.
The laſt thing by which the word of GOD is deſcribed,〈…〉〈 in non-Latin alphabet 〉. is the efficacy of it, and here the Apoſtle ſheweth: firſt, what it doth, It bringeth fruit: and, It encreaſeth. ] for ſo it is added in ſome Copies: ſecondly, vpon whom, as euen in you. ] thirdly, when it began to bee ſo, viz. from the day that you heard, &c. fourthly, what made it worke ſo, viz. the hearing and true knowledge of the grace of God. And is fruitfull.] Concerning fruitfulneſſe required as an effect of the word, I conſider foure things. Firſt, the Reaſons to mooue vs to fruitfulneſſe. Secondly, the ſort of Fruits wee ſhould beare. Thirdly, the meanes to make vs fruitfull. Laſtly, the Vſes.
For the firſt, there are many things might mooue vs to make conſcience of glorifying God in our places, by bearing the fruit of the Goſpell, euen expreſſing the power of it in our liues.
56Firſt, it is a ſpeciall glory to GOD, and to our adoption and callingllIohn 15.8.. Secondly, it is a teſtimony that we are indeede Chriſts DiſciplesmmJohn 15.8.. Thirdly, the practizing of thoſe things which are within the compaſſe of Gods promiſes (ſuch as are all the fruits of righteouſneſſe) is the very ground-worke of true proſperitynnPſal. 1.3.. Fourthly, To this end did God by election before time, and ſpeciall vocation in the Goſpell, chooſe vs, and call and ſingle vs out of the worldooIoh. 15.16.. Fiftly, It procures vnto vs an vnſtained and inoffenſiue glory, euen vntill the day of ChriſtppPhil. 1.11.. Sixtly, If a man endeauour to bring foorth fruit, and to walke as becomes the Goſpell, hee is ſure to ſpeede when hee hath any ſuit to GodqqJoh. 15.16.. Seuenthly, againſt ſuch there is no lawrrGal. 5.23.. Eigthly, it ſhall bee to vs according to our fruitſſIer. 17.8.. Ninthly, The fruits of righteouſneſſe are better treaſures for a Chriſtian, then all richesttIer. 17.10.. Tenthly, If wee bee not fruitfull wee ſhall bee cut off from CHRIST, and vtterly for euer remaine fruſtrate of all his merits and vertueuuIoh. 16.2.4.6.
What fruits wee ſhould beare.Now for the ſecond; the fruits that wee ſhould beare, are ſuch as theſe. The forſaking of our particular beloued raigning ſinnes (this is all fruit**Eſa. 27.9..) The exerciſe of the true loue and feare of God in a conſcionable, both worſhip of God, and practiſe of Life: the fruits of zeale for Gods glory, humility, patience, and the exerciſe of the duties of Mortification; as Prayer, Sorrow, Faſting, and the reſt; Fidelitie in the diligent diſcharge of the duties required of vs in our Families and Calling; Sobriety in the vſe of Gods Creatures, Contentation, Iuſt-dealing, and to be rightly ordered in matters of Report: Finally, workes of Mercy, and all duties of Loue.
What wee muſt doe that we may bee more fruitfull.Thirdly, that wee may be more fruitfull; firſt, wee muſt labour for greater tenderneſſe in our hearts, and plow our ground deepe with long furrowes of Mortification: the ſeed will not grow if it fall vpon the trampled and ſmooth heart of manxxMatth. 13.: the ſtones muſt be taken from the rootsyyEſay 6 2.: ſecondly, we muſt learne to make God our truſt, and Gods promiſe our treaſure, elſe in many parts of Chriſtian fruitfulneſſe, worldlineſſe will teach vs to deny to obeyzzIer. 17.8.9.: thirdly, we may not neglect to ſend forth the leaues of profeſſion: for as theſe leaues are of medicinable vſeaaEzek. 47.12., ſo they are good inducements to force a neceſſitie of more fruit; if no profeſſion, there will bee little fruit. Fourthly, wee ſhould labour to bee abundant in ſtoring vp of ſauing knowledge; for the wiſdome that is from aboue, is full of good fruitbbIam. 3.17.. Fiftly, wee ſhould ſeeke the prayers of Gods Miniſters for vs, and ſubiect our ſelues to be directed by their care and painesccLuk. 13.6.7.: though the vngratefull world contemnes Gods Meſſengers and Vine-dreſſers, yet the truth is, that if many times they did not riſe vp in the gap, woe would bee vnto men for their barrenneſſe. Sixtly, we ſhould make vſe of our croſſes, and learne humility and acknowledgement of our ſins by them, breaking our hearts in Gods ſight, and beſeeching him for the compaſſions of a Father, to be ſhewed to vs, that ſo we might after much exerciſe vnder our croſſes, bring foorth the quiet fruit of righteouſneſſeddHeb. 12.. Seuenthly, wee ſhould importune the Lord for our ſakes to viſit the great Leuiathan, the Diuell, and to receiue vs vnder his protection to watch vs, and daily to water vseeEſa. 27.1.2.3.4. &c. .
Laſtly, in the firſt Pſalme are diuers rules; firſt, we muſt not ſit with wicked men: ſecondly, wee muſt priuately and conſtantly exerciſe our ſelues in the Word of God: thirdly, wee muſt ſeate our ſelues vnder the powerfull miniſtery of the word, neere the Riuers of theſe waters of life: and laſtly, we muſt take heede of procraſtination, delay no time, but with great heedefulneſſe reſpect the ſeaſon, or due time of fruit: all the yeere is not Seeds-time or Harueſt.
Vſe.The Vſe is for bitter reproofe of the barrenneſſe and peruerſeneſſe of our hearts. Some men are ſo ignorant that they know not that they owe any57 thing of neceſſitie vnto Religion. Some beare fruit, and more then enough of it, but it is onely to the fleſhffHoſ. 10.1. Rom: 6.. Some heare the Preacher with Herod, gladly, but they mend but what they liſt. Some reſt in the meanes of fruitfulnes. It is enough with them, for their praiſe, that they haue the meanes and freequent it. Some will beare fruit, but they chooſe which fruite; for ſome will doe ſomewhat in ciuill righteouſneſſe in their dealing with men, but are little or nothing in ſincere pietie to God. Others beare faire Leaues of profeſſion in the firſt Table, but in the ſecond Table beare ſuch wilde fruit, as it is a ſhame to behold it in this light; and a ſorrow it ought to be to them to heare God, with diſdaine, expoſtulate about it. Some are good abroad, but naught at home: but at the hands of all theſe will the Lord of the Vineyard require fruit, and iudge them according to their workes.
And increaſeth.] This alſo is added in ſome Copies. Here I obſerue two things. Firſt, In what it increaſeth. Secondly, By what meanes. For the firſt, the world increaſeth fiue wayes.
Firſt, in the number of hearers, ſo Act. 9.31. Secondly,The word increaſeth fiue wayes. in the power of working, the efficacie of it is, and is felt of godly mindes, more and more. Thirdly, In the fairenes of the leaues of profeſſion. It is noted of a good tree that his leaues ſhall not faile; and it is certaine that the word maketh the glory of profeſſion both more and more inoffenſiue. Fourthly, In the goodnes of fruit, it cauſeth men to bring forth more and better fruite at the laſt then at the firſt: yea, Chriſtians refreſhed with the daily comforts of Gods word, bring foorth new fruit euery monethggEzech. 47.12.. Fiftly, in the height of growth Gods Children are made euery day more heauenly-minded then other.
Secondly,What wee muſt do that we may increaſe. that the word of God may increaſe by making vs to increaſe in fruitfulneſſe, we muſt doe fiue things. Firſt, wee muſt labour to continue neere the waters of the SanctuaryhhEzech. 47. Pſal. 1.. We ſhould neuer, but in caſe of neceſſitie, withdraw our hearts from the directions and comforts of a daily and ſetled effectuall Miniſtery. Secondly, we muſt take roote downeward, and then the world will be filled with fruiteiiEſay 27.6.. The Tree groweth two waies, vpward in branches, and downeward by rooting it ſelfe more and more in the earth: ſo ought a Chriſtian to grow vpward in the externall fruites of holy life, and downe-wards in the rootes of faith, hope and other holy graces; and it is certaine, if men be carefull to faſten their rootes more and more, there will be a happy increaſe in the outward life of man. Thirdly, wee muſt arme our ſelues againſt the heate of tribulations, or perſecutions, as againſt the meanes of failingkkJer. 17.8.. Fourthly, wee muſt abide in ChriſtllJohn 15.4., labouring to nouriſh the ſence of his preſence, and the contentment ariſing from the Communion with his members, &c. Laſtly, wee muſt be much in the exerciſes of Mortification, euery branch that beareth fruit the Husbandman purgeth, that it may beare more fruitemmIoh. 15.2.3..
Before I paſſe from theſe words, it is to bee obſerued, that hee ſaith not they were fruitfull, or increaſed: but the word is fruitfull, &c. To note that when men haue giuen their names to the Goſpell, that which befalleth them is ſaid to befall the Goſpell: partly, becauſe what good men do, they doe it by direction from the Word, and aſſiſtance of the ſpirit of Chriſt: and partly becauſe the world attributes what is done by profeſſors of the word, to the word they heare: if their liues be full of good fruits, the word of God is glorified, but if they bee any way vicious, the word is blaſphemednnRom. 2.. Then they ſay, this is their preaching, this comes of gadding to Sermons, and toſſing of their Bibles, &c. The Vſe is both for Inſtruction and Comfort. For Inſtruction, therefore Gods Children ſhould worke out their ſaluation with feare and trembling, and labour to be filled with the fruits of righteouſneſſe, liuing inoffenſiuely, and holding foorth the word of life in all holy conuerſation,58 ſhining as lights in the middeſt of a froward and crooked NationooPhil. 1.11. & 2.15.16.. For Comfort alſo, becauſe the Lord is pleaſed to communicate the honour of his word to his people, ſo as where the word is in credit, they ſhall be in credit, and if they be deſpiſed, they are not deſpiſed alone, but the Word is deſpiſed with them.
Thus of the firſt thing in the efficacie of the Word, viz. what it doth. The ſecond thing is vpon whom it worketh, or the ſubiect-perſons.
As it is alſo in you] Doct. Doct.It helpes not vs that others (though many) bee wrought vpon by the word, gathered, made fruitfull, and increaſed: vnleſſe we be ſure of the efficacie of it in our ſelues. It had beene a ſmall comfort to the Coloſſians to know that the word was fruitfull all ouer the World, if it had no power amongſt them. There is a windie vanitie preuailes in the heades of many hearers, they thinke they doe worthily when they commend the Sermon, praiſe the Preacher, tell of the working of the Word in ſuch and ſuch, though they perceiue not that vnto them it is but a dead letter. Many are full-mouthed, but haue emptie hearts and hands: but it ſhould be our diſcretion to labour the cure of this looſeneſſe and wandering of heart, and not to ſuffer our ſoules to be led aſide from conſidering our owne way by any ſuch ſmooth wiles of Satan. Thus of the perſons; the time followeth.
From the day.] Here I obſerue three things.
There is a ſeaſon for fruit.Firſt, that there is a ſeaſon for men to be fruitfull in. We are naturally dry trees, or no trees: Wee are but dead ſtockes: neither if wee ſhould ſtand in Gods Orchard to all eternitie, would we of our ſelues beare the fruits of the Goſpell, or exerciſe our ſelues in thoſe faire fruits that are vnto eternall life: if before this day the Citie of Coloſſe had beene ſearched with lights, there would haue beene found no true fruits of Grace or Righteouſneſſe amongſt them: our ſeaſon to beare fruit is then when God calles for it. At ſome time of our life, God (giuing vs the meanes) doth ſet before vs the wav of Life and death, affects vs inwardly with ſence of our miſerie, or the glory of conuerſion, or the neceſſitie of our repentance. Now when the Axe of Gods Word is laide thus neere to the roote of the Tree, it is then time to beare fruit, or elſe we are in danger. The conſideration hereof, as it ſhewes that the workes of ciuill honeſt men are but ſhadowes or blaſted fruite: ſo it ſhould inforce vpon vs a feare of ſtanding out the day of our viſitation. Conſider with thy ſelfe, God calls now for repentance, and the duties of new obedience. If now thou anſwere Gods call, and pray God to make thee ſuch as hee requires thee to be, thou maieſt finde fauour in his eyes; for God is neere them that call vpon him if they ſeeke him in due time, while hee may bee found: but if thou delay; conſider firſt, that thy heart of it ſelfe without dreſſing, will neuer be fruitfull: ſecondly, that thou art not ſure of the meanes hereafter: thirdly, if thou wereſt ſure, yet who can preſcribe vnto the moſt high? Hee hath called, and thou haſt not anſwered; therefore feare his Iuſtice, thou maiſt call and he will not anſwere.
Secondly, that it is exceeding praiſe-worthy, and a ſingular mercie of God, if the word of God worke ſpeedily vpon vs; if wee yeeld and ſtoope with the firſt; if it make vs fruitfull from the firſt day. This liuely working of the word, firſt is a ſeale to the word it ſelfe; for hereby it is out of all doubt, that it is the true word of God, and this effectuall worke of Grace vpon our conſciences, doth fence vs againſt a thouſand obiections about the Word: ſecondly, it is the Miniſters ſeale; as ſoone as hee ſeeth this power of Doctrine; hee hath his ſeale from God: the fruitfulneſſe of the people, is the Preachers teſtimoniall**2 Cor. 3.2.: thirdly, ſo ſoone as we finde the Word to bee a ſauour of life vnto vs, it becomes a ſeale to our owne Adoption to life; and59 therefore we ſhould againe, euery man, be admoniſhed, to take heede of delaying the time; for not onely we want the teſtimony of our owne happineſſe, while we liue without ſubiecting our ſoules to the power of the word, but exceedingly prouoke God againſt vs: wee ſhould conſider that the holy Ghoſt ſaith peremptorily, Now is the Axe layd to the roote of the Tree, and euery Tree that bringeth not foorth fruit is cut downe and caſt into the fire. Note that hee requireth preſent fruit, or threatneth preſent executionppMat. 3.10. Iohn 15.2.. Neither may we harden our owne hearts with preſumption, becauſe wee ſee not preſent execution vpon this rebellion of man againſt God, and the offer of his grace: for wee muſt know that men are cut off by more wayes then one. Some are cut off by death, as an open reuenge of the ſecret rebellion of the heart, not opening when the ſpirit of grace knocketh. Some are cut off by ſpirituall famine; God remouing the meanes from them, or ſuffering them to be their owne executioners, by withdrawing themſelues from the meanes. Some men are cut off by Gods fearefull Iudgement, being caſt into a reprobate ſence. Some are cut off by Church-cenſures, God ratifying in Heauen, what is done in Earth by the Church.
Thirdly, hence wee learne, that if we would be truely fruitfull, wee muſt be conſtantly ſo; not loſe a leafe, much leſſe giue ouer bearing fruit**Pſal. 1.3. Ezech 47.12.. Sodaine flaſhes will not ſerue turne: the Lord knowes not how to entreat them, whoſe goodneſſe is but like the morning deawqqHoſ. 6.4.. Either (from the day) conſtantly, or not (vpon the day) truely. Thus of the Time.
Fourthly, this efficacy is limited; Firſt, by the kinde of Doctrine which eſpecially makes men fruitfull, viz. the Doctrine of the grace of God: ſecondly, by the application of it, both by Hearing and Knowledge, and both are limited, in that they are required to be in the truth. 〈…〉〈 in non-Latin alphabet 〉.
That yee heard and knew the grace of God in truth.] In the opening of theſe words I conſider, firſt, the words apart: ſecondly, the Doctrines out of the whole. For the firſt: heere are three things to be conſidered: 1. what grace of God the Goſpell propounds to men: 2. what we muſt doe that we may haue the comfort of this, that we doe truly heare: 3. what it is to know truely.
For the firſt,Fiue things principally to be acknowledged from Gods Grace. the Goſpell requires of men a deepe ſence of the ſingular Grace or free Mercy of God towards men, and that principally in fiue things: firſt, in giuing Chriſt to mankinde fallen; and finding out ſo happie a meanes of our deliuerance: ſecondly, in accepting of the mediation of Chriſt in particular for the beleeuer, in the age that hee liueth in: thirdly, in forgiuing ſinnes paſt, through his patience: fourthly, in bleſſing the meanes, for mans ſanctification: and laſtly, in allowing vnto men their lot in the inheritance of the Saints in heauen.
Secondly, that we may haue the comfort of this,That we may heare the word in truth ſeuen things are to be done. that we doe truly heare the word, ſeuen things are to be done: firſt, we muſt deny our owne carnall reaſon, wit, parts, and outward praiſes, and become fooles that wee may bee wiſerr1 Cor. 3.18.: ſecondly, wee muſt feare God, and ſet our ſoules in Gods preſenceſſPſal. 25.14. Acts 10.33.: thirdly, wee muſt come with a purpoſe and willingneſſe to bee reformed by itttPſal. 50.16.: fourthly, wee muſt labour for a meeke and humble ſpirit, mourning ouer Pride, Malice and PaſſionuuIam. 1.22. Eſay 57.15. 1 Chron. 34.27.: fiftly, wee muſt heare allxxDeut. 5.27., both at all times, that is conſtantly; and all doctrines that concerne the grace of God: ſixtly, wee muſt heare with faith and aſſuranceyyHeb. 4 1. 1 Theſſ. 1.5. How men may be ſaid to know and yet not truly.: laſtly, wee ſhould eſpecially in hearing, wait for a bleſſing from God, in the particular knowledge of Gods grace to vs, elſe all hearing is to little purpoſe.
Thirdly, men may be ſaid to know, and yet not truely: firſt, when they know falſe things, as in the Church of Rome, to know the doctrine of Purgatory, Interceſſion of Saints, Image-worſhip, the Supremacie of the Pope: or in Germany, to know the Vbiquitie of Chriſts humane nature, vniuerſall60 grace, falling from grace; or that the Sacraments conferre to all, the graces they ſignifie, and ſuch like. Secondly, when men haue the forme of words, and vnderſtand not the meaning. Thirdly, when the notions of the truth are entertained in the minde, and not let downe into the affections; when men haue knowledge in their heads and no affections in their hearts: the Law ſhould be written in their hearts. Fourthly, when men know things by opinion, not by faith, as the moſt men know the greateſt part of Religion. Fiftly, when our knowledge is not experimentall in practiſe. Sixtly, when men know other things, but not the grace of God to themſelues.
Thus of the words apart. The Doctrines follow.
Doct. 1Firſt, men may heare and yet not know. Knowledge is not attained by all that heare:The cauſes why many hearers get not knowledge. and this comes to paſſe either as a curſe for mens home-ſinnes vnrepented: Where Manners will not be informed, their Faith cannot: or by reaſon of pride and conceit of our owne wits, and that wee neede not bee informed: Thus the Phariſes are blinde though they heare Chriſt himſelfe: or it comes to paſſe by reaſon of mens faultineſſe in hearing, they heare careleſly, or without application, or with preiudice, or not all: or elſe it is becauſe men ſmoother their doubts, and ſeeke not reſolution in priuate by conference, or ſeeking the law at the Prieſts mouth: and in many, fruitleſſe hearing is cauſed by want of catechiſing, when people are not fitted for preaching by information in the principles before.
Doct. 2Secondly, the hearing and true knowledge of Gods grace to a man in particular, doth make fruitfull: the ſalutiferous appearance of Gods grace in a mans heart, workes in a man a deſire and endeauour to ſhew all good faithfulneſſe that may adorne that doctrine, by which hee comes to know God to be his Sauiour. It teacheth men to deny vngodlineſſe and worldly luſts, and to liue godly, righteouſly, and ſoberly: it purgeth vpon iniquitie, and inflames the zeale of good workeszzTit: 2.10: 11.12.14.. When GODS Children haue the tydings of grace giuen vnto them, it kindles in them a ſingular incouragement to goe about Gods worke, and to hold out to lay the very laſt ſtone with ioy**Zach. 4: 7..
Doct. 3Thirdly, as other Doctrines, ſo eſpecially the doctrine of our reconciliation with God,The doctrine of Gods grace hard to the moſt. or of our particular aſſurance of Gods grace to vs is exceeding hard, and men are ſtrangely turned off from the right knowledge of it. This comes to paſſe (where it is effectually preached) becauſe it is hindred by common hope, and by a reſolution in many to part with no ſinne for the attaining of it; and by a naturall darkeneſſe in the vnderſtanding of man in matters of the Kingdome of Chriſt, and by the ſpeciall malice of the Deuill, and by pride in other knowledges. And laſtly, by an incredible auerſneſſe in our natures, that will not bee brought to ſet time apart to minde this point ſeriouſly, and to apply our ſelues vnto the meanes that might further vs thereunto. The great commodities of aſſurance.Whereas if men were aſſured of Gods fauour, and poſſeſſed of ſauing grace, the profit of the knowledge of it, would appeare to be exceeding great: though the heart of man be exceeding dull, yet it could not but meruailouſly refreſh vs to thinke of the pardon of all our ſinnes; yea, if wee were ſure of this point, and had trauelled ſoundly about the experience of Gods grace to vs in particular, it would for euer ſettle vs in the plerophorie of our religion. A man needs neuer care for diſputes and the thouſands of Volumes, about which ſhould be the true Church or true Religion? for if a man by ſound reaſons from the word and Spirit of God, had gotten the aſſurance of Gods loue, hee would become as Mount Sion, that could not be mooued. This alſo would make a man able to contemne all earthly mutations, and liue in firmenes of heart, in ſome meaſure, out of the feare of any afflictions, or of death it ſelfe: and beſides, it would61 preſerue vs from the poyſon and infection of earthly pleaſures, and vaine delights and profits. And to conclude, it is to enioy a kinde of heauen vpon earth, as being an entrance into the firſt degree of eternall life.
When men get from vnder the Law to liue vnder Grace, it workes not onely a diſſolution of the dominion of ſinne, but a conſecration of the members for the ſeruice of righteouſneſſeaaRom: 6: 14.13: of the fulneſſe of CHRIST do all the faithfull receiue euen grace for gracehh1 Pet: 1: 13:;bbJoh: 1: 14: 16 the truth of Sanctification and new Obedience, together with the perfection of Redemption and Iuſtification. To conclude, euery faithfull man may ſay as the Apoſtle ſaid, By the grace of God I am that I amcc1 Cor: 15..
The vſe is firſt for inſtruction, euen to labour ſo much the more earneſtly for the certaintie of aſſurance of Gods grace and free fauour to vs in particular, becauſe it will make vs abundant in the worke of the Lord, and inrich vs with thoſe things that may further our reckoning againſt the laſt day. But that wee may ſpeede in ſuing for Gods grace, and waiting for the tydings of his ſpeciall loue, wee muſt labour to be good men, and ſhew it by this, that wee be men of holy imaginationsddPro: 12: 2.. Our vnderſtanding will neuer be capable of this knowledge till the euills of the thoughts be in ſome meaſure purged out and ſubdued. Beſides, we muſt take heede of ſcorning and contemning the meanes of graceeePro: 3: 34., and labour for a hatred of euery ſinne; for till then wee neuer get any ſound experience of Gods fauour. So long as a man makes a mocke of any ſinne, and ſecurely againſt the light will commit it, ſo long he remaines vnder the power of folly and vnregenerationffProu: 14: 6.: but eſpecially wee muſt labour to get and grow in humilitie; for God beſtowes his graces on the humblegg1 Pet: 5: 4. Iames 4: 7.. And if God euer comfort vs with his grace, let vs ſo learne to make it our portion, and to truſt perfectly vpon ithh1 Pet: 1: 13:: as not to receiue it in vaineii2 Cor: 6: 2., but obey all the counſell of God and his Miniſters that beſeech vs to expreſſe the power of it in our liues.
Secondly, the doctrine of the power of Gods grace doth bitterly reproue foure ſorts of men: Firſt, ſuch as neglect Gods grace, and ſeeke not any particular euidence for it. Secondly, ſuch as fall away from the grace of God, and giue ouer the vſe of the meanes of gracekkGal: 1: 6.; which apoſtaſie many times befals ſuch men as will not waſh off the pollution, nor by mortification ſtay the ſpringing vp of ſome bitter roote or other within their hearts. Such Apoſtates, when they were at the beſt, had in their hearts ſome imperious luſts and paſſions or other, that they made not conſcience of to ſubduellHeb: 12: 15.. Thirdly, ſuch as turne the grace of God into wantonneſſe: men that before they haue any reaſon of comfort, vpon the bare hearing of the promiſes of the Goſpell, take libertie to liue licentiouſly, and follow their ſinnes with preſumptuous abuſe of Gods mercy. Theſe are vngodly men, ordained before to condemnationmmIud: 4.. Laſtly, ſuch as cannot abide the doctrine of GODS grace, but deſpiſe and hate the very Spirit of Grace, how ſore ſhall their pupuniſhment bennHeb. 10: 29.?
Thus farre of the Thankeſgiuing for the principall meanes of Grace. The Inſtrumentall followes.
Verſe 7. As yee alſo learned of Epaphras our fellow-ſeruant, who is for you a faithfull Miniſter of God.
Verſe 8. Who hath alſo declared vnto vs your loue, which you haue in the ſpirit.
HEe hath giuen thankes for the Miniſtery:Diuiſion. now hee giues thankes for the Miniſter: who is here deſcribed by his name (Epaphras) by the adiunct Loue of others to him (beloued) and by his Office (a Seruant,) by his willingnes to ioyne with others〈…〉〈 in non-Latin alphabet 〉, a fellow-ſeruant, by his faithfulnes62 in the execution of his Office (which is for you a faithfull Miniſter of Chriſt:) laſtly, by his loue to his people, which hee ſhewes by the good report hee thankefully giues of them. Verſ. 8.
Doct. 2From the generall conſideration of all the words I obſerue.
What a Miniſter ſhould be.Firſt, it much matters to the efficacie of the doctrine what the Miniſters be: hee that would profit his hearers muſt be; Firſt, able to teach. Secondly, hee ſhould be beloued, not a man againſt whom the hearts of the people had conceiued vncurable preiudice, or ſuch a one as was ſcandalous. Thirdly, hee had neede to be a fellow-ſeruant, one that will draw with others. Fourthly, hee muſt conſecrate his ſeruice to God and the Church. Fiftly, he muſt be faithfull. And laſtly, one that will loue his people.
Doct. 2Secondly, Miniſters of greater gifts, or places, or learning, may here learne how to carry themſelues towards their fellow-Miniſters: Paul commends Epaphras, confirmes and countenances his doctrine, and giues him the right hand of fellowſhip. Which example much condemnes the haughtie pride and arrogancy of many great Cleargy-men, in whoſe eyes their brethren are deſpiſed; ſometime ſwelling againſt them with enuie, ſometimes openly purſuing them with cenſures, eſpecially if God bleſſe their labours with any good ſucceſſe; eaſily ſetting out with the formoſt to detract from their iuſt praiſes for gifts, ſinceritie, or paines: woe and a fall will be to the great pride of Cleargy-men.
Thirdly, the Apoſtle ſtriues to winne a greater eſtimation to the Miniſter that ſo hee might the better faſten their reſpects to his Miniſtery, to note that where the Meſſenger is not in credit, the Meſſage is eaſily neglected or contemned. And therefore as men would deſire good ſucceſſe in the Miniſtery of the Word, they ſhould labour to get and retaine an honourable opinion of the Miniſters. And to this end conſider that they are called Gods Coadiutorsoo1 Cor: 3., Miniſters of the Spiritpp2 Cor: 3: 6., Gods Stewardsqq1 Cor: 4: 1. Tit: 1: 2. 1 Tim: 3: 4., CandleſtickesrrReuel. 11: 4., the mouth of ChriſtſſReuel: 1: 16., Starres, AngelsttReuel: 1.20.; and haue many other titles of dignity.
From theſe words (as ye alſo haue learned of Epaphras,) I obſerue: Firſt that if men would bee effectually wrought vpon by the word, they muſt plant themſelues vnder ſome ſetled Miniſterie: they that heare now one, and then another, at one end of the quarter heare a ſermon of this man, and at the other end of that man, haue their knowledge much like their paines.
Secondly, he is a true member of the Church that can ſhew ſound grace and knowledge, learned of the Teachers of the Church. It is neither the account of the world, nor profeſſion of true Religion, nor comming to Church, demonſtrates neceſſarily a true member of the Church, but the effectuall ſubiection of the ſoule to be formed and wrought vpon by the Miniſtery of the Word.
Thirdly, it is an ordinary infirmity in the better ſort of hearers that in many points they receiue Doctrine vpon the credit of the teachers, yeelding no other reaſon, but Epaphras taught ſo; which ſhould awaken affection and conſcience in Miniſters, out of the feare of God, and ſound and infallible knowledge and premeditation to deliuer what they doe deliuer, and to vtter nothing for certaine but the word of God.
From theſe words (the beloued, our fellow-ſeruant,) I obſerue, firſt, that common affliction for the cauſe of God, workes in men tenderneſſe of loue. The Priſon makes a great Apoſtle imbrace with ſingular loue a poore and meane Miniſter; the ſmell of the priſon, and ſight of the ſtake, (if ſuch times ſhould euer come againe) would frame a better amity amongſt our Churchmen; ambitious men might then lay downe their perſonall and guilefull eagerneſſe of haſt and hate; and humorous men would then bee aſhamed to deuiſe how to inlarge the diſſention, by coyning new exceptions, and63 vrging of peremptory new ſcruples: modeſt and humble men on both ſides that haue ſought the peace of Sion, would then haue double honour.
Secondly, that hee that is faithfull is beloued; beloued I ſay of God and Gods houſhold. It is an ill ſigne in a Miniſter that hee is not ſound, when hee findes no tokens of Gods loue in his heart, nor ſignes of reſpect with Gods ſeruants in his life.
Thirdly, that to be Gods Seruant is an high dignitie: it is here the ſpeciall glory of an Apoſtle, and was acknowledged and proclaimed to be the beſt part of a Kings title, Pſal. 36. the title of it. Which may ſerue for comfort to poore Chriſtians: they can get no Wealth, offices, nor Honours in the world; but here is their ioy, they may get to bee Gods ſeruants, which is better and more worth than all Honour. Beſides, it condemnes the aſpiring of the Cleargie: yet when they haue done all they can to make themſelues great men, hee is a better man in Gods bookes, that by faithfull ſeruice can winne ſoules to God, then he that by his money or paines can only purchaſe many liuings and great dignities to himſelfe.
Which is for you a faithfull Miniſter, or Deacon.] Concerning the word〈…〉〈 in non-Latin alphabet 〉, rendred Miniſter, it is expreſſely a Deacon: and it is a title of Office, Seruice, or Adminiſtration, giuen ſometimes to Chriſt, hee is called, The Deacon of CircumciſionuuRom 14.8.; ſometimes to MagiſtratesxxRom. 13.4.; yea, ſometimes to WomenyyRom. 16.1.; ſometimes to a ſpeciall calling or ſort of Church officerszzPhil. 1.1. 1 Tim. 3.8.12.; ſometimes, to the Miniſters of the Goſpell both ordinary and extraordinary: ſo Timothy is a Deacon, 1 Tim. 4.6. ſo Iudas, Acts 1.17.15. But the Doctrine I obſerue is:
That euery faithfull Miniſter is Chriſts Deacon: and this may comfort painefull Miniſters; for to be Chriſts Deacon is no baſe office; or to be called ſo, a title of diſgrace: for it is a title giuen to Chriſt, and the greateſt Magiſtrates. And concerning them is that promiſe that hee that receiueth one of them in Chriſts name, ſhall not be without his reward**Mar. 9.35. with 37.. Beſides, Chriſt ſaith of them, that where hee is, there ſhall his Deacon or Seruant bee, and his father will honour him, though the world doe notaaIohn 12.26.. Further, it may refreſh them that they are ſaid to be Deacons, not of the Letter, but of the Spirit, 2 Cor. 3.6.7.8. Laſtly, wee may ſee what power theſe Deacons haue, Math. 22. They call, they perſwade, they are heard of the great King, if they complaine and informe; and they binde men hand and foote and caſt them into vtter darkeneſſe. Onely, if Miniſters would haue the priuiledges of Chriſts Deacons, they muſt put on and practiſe their properties. Firſt, they muſt become as little Children: for humbleneſſe of minde and confidence in Gods fatherly care and prouidence, and for freedome from malicebbMark. 9.35.36.. Secondly, they muſt follow their Maſter Chriſt, in doctrine, in life, and in ſufferingsccIohn 12.26.. Thirdly, ſeeing they haue this Deaconſhip, as they haue receiued mercy, they ſhould not faint, but caſt from them the cloakes of ſhame, and not walke in craftineſſe, nor handle the word of God deceitfully; but in declaration of the truth ſhould approue themſelues to euery mans conſcience in the ſight of Goddd2 Cor: 4.1.2. So as for the daily expreſſing of their doctrine vpon the hearts and liues of the people, their people might be their Epiſtleee2 Cor. 3.2.3..
Thus of the 7. Ʋerſe. Out of the 8. Verſe I obſerue diuers things.
Firſt, from the word [declared,] as it is here vſed and applyed to reports, I note, that thoſe things are to be reported and ſpoken, that may giue light to the hearers. A good mans report tends to cleare things in the mindes of them that heare him: there ſhould be light and a Lantherne in our wordsffProu. 6.23.. To this end wee ſhould vſe wiſedome, and truth, and meekeneſſe, when wee ſpeake: Wiſedome, by preparing our ſelues to ſpeake: Truth, to report things as they are: and meekeneſſe, to auoide paſſion; for anger is a great64 darkener. We ſhould alſo take heede of diuers ſinnes in both Tables, that greatly corrupt the hearers, not onely in the generall, but in this, that they greatly darken and make muddy the vnderſtanding of man. As in the firſt Table, diſcourſes or diſputes of Atheiſme againſt the Word, Religion, or Ordinances of God; Apologies for Idolaters or Idolatrous Religion, in whole or in part; the very naming of vices or Idols without diſgracing or hating of them; Impatiencie or murmuring againſt God, and ſuch like: And in the ſecond Table, flattery, tale-bearing, falſe accuſing, raſh iudgement, anſwering of matters before they be heard, are great darkeners of the vnderſtanding.
Secondly, in that Epaphras intending to complaine of them for their corruptions in opinion and worſhippe, doth here firſt declare their praiſes and graces of Gods Spirit. It ſhewes that it is a worthy grace to be apt to expreſſe others iuſt praiſes, eſpecially when we are to ſpeake of their faults; for that will ſhew that we are free from enuie, oſtentation or diſdaine, and that wee ſeeke not our owne things, that wee are not ſuſpitious, nor thinke euill, nor reioyce in euill.
Loue in the ſpirit] Loue is either in God or in man: in God there is the perſonall loue of Chriſt, the loue of the Creature, the loue of man, and the loue of goodneſſe or good men:〈…〉〈 in non-Latin alphabet 〉. In man there is both the loue by which hee loues God, and the loue by which hee loues man. I take it, here it is meant of whatſoeuer loue the Spirit worketh in man. Of Loue I haue ſpoken at large before, here onely I note briefely two things in generall. Firſt, the neceſſitie of Loue: Secondly, the tryall of it; both in the negatiue. For the firſt. If the true loue of God, and Gods children, bee not in vs, wee haue not faithggGal. 5.6., nor the Spirit of God; for Loue is the fruit of the SpirithhGal. 5.22. 2. Tim. 1.7.: nor the Seale of our ElectioniiEpheſ. 1.4.: nor a pure heart or good conſciencekk1 Tim. 1.5., nor ſtrength to holde out againſt erroursll2 Theſ. 2.20.. And for triall: firſt, of our loue to God. Wee muſt know, that hee loues not God that will not come to CHRIST for lifemmJohn 5.42.; that keepes not his CommandementsnnIohn 15.10.; that is aſhamed of the Croſſe and profeſſion of ChriſtooRom. 5.5.; that loues not the word, ſo as to hide (as precious treaſure in his heart) the inſtructions and comforts of the Wordpp1 Iohn. 2.6.; that is not inflamed and inwardly conſtrained to an ardent deſire of holy duties in that place God hath ſet him inqq2 Cor. 5.13.14.; that ſerues the luſt or loue of his profit, ſports and carnall delightrr1 Ioh. 2.15.. And for triall of our loue to men, hee loues not his neighbour; firſt, that cannot doe it in the Spirit, that is, in ſpirituall things, and from his heart, according to the directions and motions of Gods Spirit: ſecondly, that doth or worketh euill to his neighbourſſRom. 13.10.: thirdly, that wilfully will offend his brother in a thing indifferentttRom. 14.15.: fourthly, that will not pray for his neighbouruuRom. 15.30.: fiftly, that is not prone to ſhew mercyxx1 Cor. 8.8..
Queſt. But how muſt I loue my neighbour. Anſw. As Chriſt loued vs; and that hath foure things in it. For, Chriſt loued vs firſt, and though wee were his inferiours, and for our profit, and with an euerlaſting loue: ſo ſhould wee; firſt, wee muſt loue with a preuenting loue; ſecondly, wee muſt loue, though they be meaner perſons in place or gifts then wee; thirdly, we muſt loue them for their profit and good, not for our owne; and laſtly, wee muſt loue continually and feruently.
Verſe 9. For this cauſe, we alſo, ſince the day we heard of it, ceaſe not to pray for you, and to deſire that ye might be fulfilled with the knowledge of his will, in all wiſedome and ſpirituall vnderſtanding.
Verſe 10. That yee might walke worthy of the Lord, in all pleaſing, being fruitfull in all good workes, and increaſing in the knowledge of God.
Verſe 11. Strengthened with all might, through his glorious power, vnto all patience, and long-ſuffering with ioyfulneſſe.
THeſe words are the ſecond part of the Preface, wherein he ſheweth that hee praied for them, which hee both generally affirmes,The Diuiſion. and ſpecially declares.
The generall affirmation is in theſe words: For this cauſe, wee alſo, ſince the day we heard of it, ceaſe not to pray for you.
The ſpeciall Declaration is in the words that follow: And to deſire that yee might be fulfilled with the knowledge of his will: and ſo forward to the end of the 11. Verſe.
In the affirmation are three things: firſt, an Intimation of a reaſon, (for this cauſe;) ſecondly, the Notation of time, (ſince the day wee heard of it;) thirdly, the Matter affirmed, (we ceaſe not to pray for you.)
In generall wee may plainely obſerue that the deſires of our hearts,We are neither borne, nor borne againe for our ſelues. and endeauours of our liues ought not to be imployed for our owne good onely, but for the good of others. Wee are neyther borne nor borne againe for our ſelues. Sanctified and holy men haue beene full of conſtant and ardent affections and deſires after the good of Gods Children: The manifeſtation of the ſpirit is giuen to euery member to profit withallxx1 Cor. 12.7.. Religious Loue ſeeketh not his owne thingsyy1 Cor. 13.: wee ſhould not ſeeke our owne things, as many doe, but that which is Ieſus Chriſts, viz. that which tends to his glory, and the profit of his members: yea, Chriſtians ſhould ſerue one another by loue: hee is not of God that hath not holy affections to promote ſo farre as in him lyeth, the good of Gods Childrenzz1 Ioh. 3.10.. Herein are the Children of God, and the Children of the Diuell vſually knowne: certainely that which any man is in Religion, hee is relatiuely; if not fit to ſerue the body,Note. then not fit to be of the body; hee is not a Saint, that ſeekes not communion of Saints.
This may ſerue: Firſt,Ʋſes. to ſhew the miſerie of ſuch as haue no inflamed deſires after the good of Gods Children. Secondly, it may giue vs occaſion to examine our ſelues, what good the body of Chriſt reapes by vs. If any Chriſtian of leſſe power, gifts and meanes in the world, aske; what good can I doe to Chriſtians? I anſwere, if thou canſt doe nothing elſe, thou canſt pray to God for them, and deſire their good, reioyce in their proſperitie, and mourne for their miſeries: neither let this be thought a meane and vnprofitable ſeruice to the body; for wee ſee here a great Apoſtle imploying himſelfe about ſuch worke: yea, thou doſt benefit the body by keeping an holy order in thine owne worke, walking inoffenſiuely. If one ſtone flie out of the building it may breede great annoyance to the whole. Thirdly, this ſhould teach vs to auoide what lets our deſires or abilities to ſerue the Brethren by loue, and what may wrong the body: Take heede of worldlineſſe, euen theſe carking cares, or plodding thoughts, about earthly things: vſe the world, but ſerue it not: take heede of irreligiouſneſſe or the common prophaneneſſe of the world: take heede of raſh cenſuring, and the cuſtomary liberty of ſpeech to iudge, and maſter-like to taxe the actions of others: laſtly, take heede of preſumptuous and ſcandalous courſes of life. And here alſo may be gathered a comfort to afflicted conſciences, that are66 diſtreſſed, becauſe they finde not what they would in themſelues: they muſt know that one great way of triall of ſinceritie, is by the conſtant vprightneſſe of their hearts, in the deſires of good to the Church and people of God. And therefore though they cannot ſpeake ſo much good of themſelues as were meete, yet it is a great grace of God, that they haue inflamed affections to wiſh all ſpirituall proſperitie to Gods people, and to bleſſe them in the Name of the Lord.
Doctr. When thou ſeeſt the word begin to work in any place pray feruently to God.For this cauſe.] Doct. When we ſee the Word of God beginning to worke effectually in any people, and that they wax fruitfull, it is the dutie of all that loue Sion, to beſtirre themſelues, and cry mightily to God, with vnceſſant prayers for them. If it be asked what we ſhould pray for, or wiſh vnto them. I anſwere, wee ſhould pray; firſt that God would reſtraine the Diuell and all wicked men, that profeſſion bee not diſhonoured in the birth of it, by ſcandalous perſons: for it is one of the firſt practiſes of the Diuell, to thruſt up wicked men into profeſſion,What thou ſhouldeſt pray for. that ſo the glory of ſinceritie might be darkened. Secondly, that the word might haue free paſſage without interruption or hurtfull oppoſition. Seldome doth powerfull preaching make a diuiſion in the heape, but the Diuell and diuelliſh men ſtriue to wring the Fanne out of Chriſts hand, that the winnowing may ceaſe. The Doctrine that ſeparates the precious from the vile, and without reſpect of perſons, yeelds comfort to the gracious, and terrours, as the onely preſent portion of the prophane, is exceedingly oppoſed of the world. Thirdly, that they may grow in grace. But, to omit other things, the Apoſtle here ſhewes by his owne example that we ſhould pray; firſt, that they may truely know the will of God in Chriſt: ſecondly, that they be diſcreete and wiſe in carriage, as well as in vnderſtanding: thirdly, th•t they may walke worthy of the Lord, &c. fourthly, that they may increaſe in knowledge: fiftly, that they might perſeuer, being ſtrengthened with Gods might: laſtly, that they may lead a patient and ioyfull life. And wee ſhould be thus carefull of the good of others, both becauſe God requires it, and the Saints haue practiſed it; and beſides, if thou haue any grace, thou ſtandeſt or falleſt with others, in reſpect of the credit of profeſſion.
Since the day that wee heard of it, wee ceaſe not to pray for you.] Firſt, from the coherence of theſe words with the words following, wee may note the great efficacie of Prayer, how mightily it preuailes with God: it is a way by which a Chriſtian may exceedingly helpe himſelfe and pleaſure his friends The prayer of the righteous auaileth much, both for helping of the body, and healing of the ſouleaaIames 5.16.. If two ſound-hearted men agree in earth, in a ſuite to God the Father in heauen, they preuaile with incredible ſucceſſe, they get what they would hauebbMat. 18.19..
And that wee may be incouraged to Prayer, there are diuers things that might vndoubtedly perſwade vs to reſolue of the efficacie of prayer. Incouragements to prayer.Firſt, Gods Commandement; certainely God will not require prayer but that hee meanes to heare itccPſal. 50.15.. Secondly, The Nature of God, he is a Father, and hath the compaſſions of a Father. Though Abraham would not know his ſeede, if they had ſuites to him, and Iacob be ignorant of his poſteritie; yet God will heare and redeemeddEſa. 63.16.: Though a mother ſhould forget her motherly compaſſions, yet God will not forget hiseeEſa. 49.15.: and therefore if earthly fathers, that haue a great deale of ill nature in them, can giue good gifts to their children, and that becauſe their children aske them, how much more ſhall God our Father, who is perfectly compaſſionate, giue good things; yea, the beſt things, yea, the very fountaine of all good, his holy Spirit, if wee aske himffMath. 7.9.? Thirdly, the manner of Gods preſence of grace; when wee haue any ſuites, hee is not farre off, or hard to come to, as earthly Princes are, and great men in world many times;67 but hee is neere to all that call vpon him in truthggPſal. 145.18; yea, for more aſſurance of this, that hee is ready to receiue petitions, it is ſayd, His eares are open to the cry of the righteous: he is ſo farre from being abſent, that there is not ſo much as any little impediment in his eare. God is euer ready to heare, if our hearts were ready to pray. Fourthly, The property of Gods liberality; hee holdes it a great blemiſh and diſhonour to his bounty, either to deny when hee is aſked, or to reproach when hee hath giuen; either to except againſt the perſon, or to ſticke at the greatneſſe of the gifthhIames 1.5.. Fiftly, the aſſiſtance of the ſpirit of Adoption; The Spirit helpes our infirmities, though wee know not how to pray as wee ought, yet that ſhall not let audience; for The Spirit it ſelfe will make requeſt for vs, euen in the ſighes which cannot bee expreſſediiRom. 8.26.. Sixtly, The merits of Chriſt and his interceſſion; hee hath prayed for vs, ſo as what we aske the Father in his Name, hee will grant itkkIoh. 14.13.14. Seuenthly, The hate God beares to the enemies of his people; Gods Seruants ſhall ſpeede in their ſuites, euen becauſe of them that riſe vp againſt them. Laſtly, our prayers are furthered by the very Faith and Holineſſe of our godly and ſpirituall Anceſtours, the poſteritie ſpeedes the better for their ſakes: yea, without queſtion we ſpeede the better in England, becauſe we are the ſeede or Succeſſours of the Martyrs.
Obiect. Obiect.But I haue prayed for my ſelfe and others, and yet finde not ſucceſſe. Sol. Firſt, if thou ſpeede not,Solut. it is either becauſe thou art not a righteous perſonllPſal. 34.16. & 109: 7.: or thou art diſordered in thy carriage in the familymm1 Pet. 3.7.: or thou didſt not continue in prayernnLuk. 18 1. to 8.: or thou doſt aske amiſſe.
Queſt. Queſt.But how may I know whether I did aske amiſſe? Anſ. Anſ.Thou didſt aske amiſſe: firſt, if thou didſt pray and doubtooIames 1.6. Job 21.15.. Secondly, if thou didſt make prayers thy refuge, but not thy recompence, when thou cameſt to pray thou conſideredſt what thou didſt want for thy ſelfe, not what thou ſhouldeſt render to God; thou vſedſt prayer to ſerue thy turne, but when thou hadſt ſped, thou didſt not returne by prayer to render vnto God his honourppPſal. 116.12.. Thirdly, if thou didſt not make conſcience of the vſe of other ordinances of God; for God will not giue all to any one ordinance. Fourthly, if thy prayers were ignorant, proud, hypocriticall prayersqqMat. 6.. Fiftly, if thou waſt not in charitie but broughteſt thy gift, and diddeſt not forgiue, or ſeeke reconciliation with thy brotherrrMat. 5.. Sixtly, if thou didſt aske of God for wrong ends, or wrong things, as to ſpend on thy luſtsſſIames 4.3.: or for temporall things onely or cheefelyttHoſe 7.14.: beſides, many times it comes to paſſe that men ſpeede not, becauſe they are not humble. Wee ſhould ſo prize and eſteeme holy things, as wee ſhould exceedingly reioyce, if wee could get but the crummes that fall from the Fathers table. This Humilitie is euer ioyned with great Faith and wiſhed ſucceſſe in all ſuites to God. Againe, it is to bee noted, that men may bee deceiued about the ſucceſſe of Prayer: for the decree for our ſuccours may goe foorth at the very beginning of our ſupplications, though the knowledge of it bee not reuealed vnto vs till afterwards. Further, God heareth prayers diuerſly; ſometimes, hee heareth to grant the verie thing we deſire; ſometimes he heareth, and granteth, and giueth, not the verie things wee deſire, but that which hee holds to bee beſt for vs, and for the diſtreſſe wee are in: ſo hee was ſayd to heare CHRIST, Hebr. 5. Laſtly, God doth heare and grant, and yet deferre to giue, and that for our great good many times: hee deferres that hee may prooue vs, that our faith may bee the more kindled, that his benefits may bee more ſweet when they doe come, and that wee may know by the want, that it is his gift, when they are beſtowed, and that wee may bee more carefull of the good vſe of his grace•, gifts and benefits, when we haue them. Thus of the Coherence.
For you] Doct. We are bound to pray for others as well as our ſelues. Doctr.In this place I conſider in this point only two things. Firſt, the kinds of prayers68 for others: ſecondly, the ſorts of perſons for whom wee muſt pray.
The kindes of Prayers for others.For the firſt; I obſerue heere in the originall, two words,〈…〉〈 in non-Latin alphabet 〉and〈…〉〈 in non-Latin alphabet 〉, in the tranſlation, Prayers and Deſires: as I take it, all the ſorts of prayers for others may be referred to theſe two heads: and theſe two differ not ſo much in the matter, as in the motiues to prayer;〈…〉〈 in non-Latin alphabet 〉, Prayers, are ſuch ſuits vnto God, as wee are vehemently mooued to, by the contemplation of God and his Attributes. The difference betweene〈…〉〈 in non-Latin alphabet 〉and〈…〉〈 in non-Latin alphabet 〉is ſomewhat ſhadowed out by Oration and Adoration. 〈…〉〈 in non-Latin alphabet 〉heere rendered Deſires, are all ſuites vnto God, ariſing from the deepe ſence of mans eſtate,〈…〉〈 in non-Latin alphabet 〉. either in dangers, wants, or bleſſings: and vnder this kinde may bee placed the three ſorts of prayers in 1 Tim. 2.1. for our deſires for others, are either Deprecations, in which wee deſire God to turne away, or keepe from them ſome great euill; or Interceſſions, which are either complaints of wrongs, or moſt importunate ſupplications vnto God for their conuerſion and the pardon of their ſins: or laſtly, Thankeſgiuings for Gods mercies and bleſſings.
The perſons for whom we muſt pray.Secondly, to the Queſtion, for whom wee muſt pray. It is ſhortly anſwered, 1 Tim. 2.1. for all men, excepting dead men, or ſuch as ſinne vnto death, or ſuch, concerning whom the will of God is reuealed for their perdition, as the man of ſinne: ſo as alſo by all men, wee vnderſtand all ſorts of men,2 Theſſ. 2. not all the particular men of euery ſort: for wee may not deſire ſaluation for all the men that God hath made (vniuerſally conſidered,) ſeeing the counſell of God is vnchangeably paſt concerning reprobates: But that which in this Text is principall, is, that Miniſters and People muſt pray one for another. Miniſters muſt pray for their People: thus doe the Apoſtles in euery Epiſtle; yea, Samuel ſaith, God forbid I ſhould ceaſe praying for you; as if hee knew it to be a deteſtable thing for a Miniſter to bee ſo retchleſſe or careleſſe, as either not to pray, or not to continue to pray for his people. The people muſt alſo pray for their Miniſters, and that eſpecially for theſe things, that God may deliuer them from the rage of the diſobedient, and the practiſes of their enemiesuuRom. 15.30.; that God would open their mouthes, and giue them vtterancexxEpheſ. 6.19., with a fitneſſe to diſcouer the ſecrets and myſteries of ChriſtyyCol. 4.3.; and that their Goſpell may runne and grow, both in efficacie and creditzz2 Theſ. 3: 1: 2; yea, in as much as they labour about ſauing other mens ſoules, the people ſhould by prayers labour to further the ſaluation of their Miniſters.
Wee ceaſe not.] Note. Firſt, hee that loues the people of God truely, loues them conſtantly.
Secondly, that a heart truely ſanctified is much in prayer, cannot giue it ouer. It is a wofull thing to neglect prayer, but how curſedly miſerable is their caſe whoſe hearts riſe againſt prayer, and cannot abide it, but perſecute it in others? Not ceaſing, what it implies.
Thirdly, the not ceaſing in prayer, hath in it conſtancie and perſeuerance in prayer; and teacheth, that as wee are bound to pray, ſo are wee bound to perſeuer in prayer; yea, if wee muſt not ceaſe to pray, it implies: firſt, that wee muſt pray in all places: ſecondly, that wee muſt watch to pray: thirdly, that wee muſt beleeue, and hope wee ſhall obtaine what wee pray for: fourthly, wee muſt not appoynt God either time or meanes: fiftly, that wee muſt pray with all manner of prayers; for all theſe fiue things are requiſite**Iohn 4: 21. 1 Tim. 2.8. Mat. 26.41. Col: 4: 2. Epheſ. 6.18. 1 Pet: 4: 8. Iames 1: 6: 7. Heb. 10: 36: &c Heb: 2.3.: or if any of them bee wanting, there will not bee conſtant and faithfull prayer. Yea, not ceaſing, notes that there is ſingular comfort in prayer, elſe men would neuer hold out.
Solut.Obiect. Obiect.But, not ceaſing, implyes, multiloquie, vaine babbling. Sol. Not ſo: a man may pray earneſtly and often, and yet not vſe many wordsaaEccleſ: 5: 1. Mat. 6..
Obiect.Obiect. But, to pray without ceaſing, is to bee tyed to vſe idle repetitions;69 for how can men bee furniſhed and finde matter to pray ſo often and ſo much? Solut.Sol. A Chriſtian is furniſhed many wayes with needefull occaſions of continuall prayer. Firſt, hee is tyed to a dayly Sacrifice both morning and euening, by Prayer and Prayſes. Secondly, hee findes continually new Mercies, and thoſe require new ſongs of praiſe and prayerbbPſal. 40.4.. Thirdly, as his knowledge encreaſeth by the vſe of the meanes, hee findes an increaſe of matter, to driue him to prayer, and make him pray better. Fourthly, new infirmities breaking out in himſelfe and others, and that dayly, giues an occaſion to renue his ſuites to God. Fiftly, the Creatures, and his callings muſt bee ſanctified by the Word and Prayer. Sixtly, varietie of croſſes breaking in vpon him, giues him cauſe to runne to God for the ſanctifying or remoouing of them.
Let ſuch pray ſeldome as thinke they owe God no Sacrifice, or receiue no bleſſings from God, or care not for knowledge, or finde no infirmities in themſelues, or haue no croſſes, or neede no bleſſing vpon their callings and labours: but let all that feare God ſtirre vp themſelues to pray without ceaſing, becauſe God•equires it, and hath made gracious promiſes; becauſe they finde daily neceſſities, and may heereby exerciſe their faith, and ſhew their loue to God and to others, after the example of the Saints, and by the motion of the Spirit of Adoption, which will not be idle in them.
Thus of the Affirmation. The Declaration followes.
That yee might be fulfilled with the knowledge of his will in all Wiſdome and ſpirituall vnderſtanding, that yee might walke, &c.]
In this Declaration hee deſcribeth the knowledge hee prayes for, by fiue things:
The Obiect is deſcribed in theſe words; fulfilled with knowledge of his Will. And here is, 1. the Obiect it ſelfe, Will of God: 2. the Meanes of apprehenſion (viz.) Knowledge: 3. the Meaſure, filled with it.
Of his will.]. Will is a propriety in God. Proprieties in God.Proprieties in God are either Perſonall or Eſſentiall: the Proprieties of the Perſon are ſuch as theſe; in the Father, to beget and ſend foorth; of the Sonne, to be begotten and ſent forth; and of the holy Ghoſt, to proceede: the Properties of the Eſſence, are of two ſorts: ſome note the Eſſence, as they ſay, à priori; and theſe are ſuch Proprieties as are incommunicable, that is, are ſo in God as they are in no Creature, as Infiniteneſſe and Simplicitie, free from all mixture, parts or compoſition: ſome note out the Eſſence à poſteriori; and theſe are ſuch as are firſt and principally in God, but in the ſecond place communicable to the Creature; and of this ſort are Power, Wiſdome, amd Will in God.
The will of God is either, The Will of Gods good pleaſure; or, The Will of his pleaſure.
The Will of Gods good pleaſure is in things where the effect is good.
The Will of his pleaſure is in things where the effect is euill;Bene placiti. Placiti. and ſo hee wils in reſpect of the end, but not in reſpect of the meanes to the end, as Sinne, and ſome Miſeries.
The Will of Gods good pleaſure is heere meant: and this is ſecret or reuealed. The reuealed Will is heere meant.
The reuealed Will of God is of foure ſorts. It is 1. His determining Will concerning vs, what ſhall become of vsccEpheſ. 1.5. . 2. His preſcribing Will, where hee requires either Obedience; and this is reuealed in the Law: or Faith and70 Repentance, and ſo it is reuealed in the GoſpellddEpheſ. 1.9. Acts 22.9.. 3. His approouing Will, and that is that Will, by which hee graciouſly accepts, and tenderly regardeth thoſe that come to him in Faith and RepentanceeeGal. 1.4. Mat. 18.14. John 1.23.. 4. His dispoſing Will, and this is the will of his prouidenceff1 Cor. 1.1. Rom. 1.10. 〈…〉〈 in non-Latin alphabet 〉.. The preſcribing Will of God is wholly reuealed, the other three but in part, and by conſequent.
Thus of the Will of God.
Knowledge.] This is the Grace by which the Will of God is apprehended. The originall word is three waies accepted: Sometimes, for Knowledge; ſo ordinarily: Sometimes, for Acknowledgement; as it is tranſlated in theſe places; Luke 1.4. 1 Cor. 16.18. 2 Cor. 6.9. Sometimes, for Knowing againe. All three ſences may be heere well conſidered off.
Firſt, of knowing Gods Will. Heere I conſider three things: firſt, what we muſt know: ſecondly, why: or, the motiues to perſwade to ſeeke for knowledge: thirdly the meanes to be vſed thereunto.
What wee ſhould ſeeke to know.For the firſt: wee muſt know that God doth approoue of vs in Chriſt: the approouing will. And this is ſo neceſſary, that our hearts can neuer bee rid of the occaſion of feare of our Reprobation, till wee doe know itgg2 Cor. 13.5.. Secondly, we muſt know what God hath determined of vs: his determining will. To this end hath God giuen vs his Word and Spirit, that wee might know what hee hath prepared for vs, if wee loue himhh1 Cor. 2.9.. Thirdly, wee muſt labour to know what hee requireth of vs: his preſcribing will. It is ſayd of Dauid, Acts 13.22. that hee did all the wils of God; and ſo ſhould wee alſo labour to know, and by practiſe expreſſe the power of all Gods wils: and the rather, ſeeing we haue fulfilled, not the will, but the wils of the fleſh from time to timeiiEpheſ. 2.3. Motiues to knowledge..
For the ſecond: there are many things might enflame vs to the deſire of knowledge. For this is the glory of Gods Elect, not riches, not ſtrength, not carnall witkkIer. 9.24.. It is the ſingular gift of Gods grace, and ſpeciall portion of his ChoſenllMarke 4.11.. It is a great ſinne, and greeuous curſe to want itmmHoſ. 4.11.: but a damned plague to contemne itnnIob 21 14.. Knowledge? Why? it is more excellent then all things: all but loſſe and dung in compariſon of itooPhil. 3.9.. Without it, Zeale is little worthppRom. 10.2., and Sacrifice is in vaineqqHoſ. 6.6.. What ſhall I ſay; This is eternall life to know God, and whom he hath ſent Ieſus ChriſtrrIohn 17.3. Rules for attaining knowledge..
Thirdly, what muſt wee doe that wee may attaine to the knowledge of Gods will? I anſwer: Firſt, wee muſt get to bee true members of Chriſt: for No man knoweth the Father but the Sonne, and they to whom the Sonne reuealeth himſſMat. 11.27.. Secondly, we muſt conſcionably practiſe what we doe already know by the light of Nature, or generall light of Religion, and then Chriſts gracious promiſe lyeth for the further reuelation euen of ſauing knowledgettIohn 7.17.. Thirdly, men neuer ſoundly proſper in the attainment of ſauing knowledge: till they haue beene in the furnace of affliction of Conſcience: after men haue beene wounded in ſpirit and their hearts ſmitten within them, they will then know, and endeauour themſelues to knowuuHoſ. 6.1.3..
But this Queſtion may be excellently anſwered out of two places of the Apoſtle Paul.
Firſt, in the 12. of the Rom. 1.2.3. The Apoſtle ſhewes that a man muſt doe fiue things, if hee would know what the good, and acceptable, and perfect will of God is. Firſt, hee muſt deuote himſelfe to a religious courſe of life: this hee calles ſacrificing of our ſelues to God, Ʋerſ. 1. Secondly, hee muſt no more follow the faſhions of the world. Thirdly, hee muſt by prayer, and the vſe of all the meanes, repent for the ſinnes of his minde, and get a new minde to put his knowledge in. Ver. 2. Fourthly, hee muſt be prouing and trying, often examining himſelfe, and trying his euidence concerning the faith of Gods good will to him, as the hope of his glory. Verſe 2. 71Fiftly, hee muſt not bee ouer-curious to prie into ſuch knowledges as concerne him not; but be wiſe to ſobriety, labouring eſpecially by hearing and practiſe, to get within compaſſe of the knowledge of his owne Iuſtification, Sanctification, and Saluation, Verſ. 3.
Againe, in the 5. of the Epheſians, Ʋerſ. 14. to 22. to gaine the true light of Chriſt, and vnderſtand Gods will, the Apoſtle ſhewes that wee muſt doe nine things. Firſt, wee ſhould awaken our ſelues out of the ſpirituall ſlumber of our hearts; labouring, by prayer and meditation of our danger, to force open the eyes of our mindes; Awake thou that ſleepeſt, Ver. 14. Secondly, wee muſt forſake the company of wicked and carnall men, that haue no taſte nor feeling of things that belong to the kingdom of God; Stand vp from the dead, Verſe 14. Thirdly, wee muſt walke circumſpectly (preciſely, the originall word is) being reſolued to make a conſcience of all our wayes:〈…〉〈 in non-Latin alphabet 〉. or elſe in vaine to goe about to digge for knowledge, Ʋerſe 15. Fourthly, wee muſt allow much time for hearing, and reading, and conference; euen as men that meane to redeeme all the time paſt they haue vnprofitably ſpent, Ʋerſe 16. Fiftly, wee muſt bring a minde willing and deſirous in all humility, to vnderſtand Gods will: a froward ſpirit cannot proſper; or a man wiſe in his owne conceit, Verſe 17. Sixtly, wee ſhould in ſpeciall take heede of drunkenneſſe, or any kinde of tipling, wherein is exceſſe, Verſe 18. Seuenthly, wee muſt labour for a cheerefull ſpirit, and a glad heart, and ſhew it by ſinging of Pſalmes, making melody in our hearts to God: a heauy ſpirit is dull of apprehenſion, Verſe 19. Eightly, wee muſt giue thankes for all things, readily acknowledging euery mercy, and reioycing for any ſucceſſe in the meanes, Verſ. 10. Laſtly, wee muſt ſubmit our ſelues one to another, euer willing to learne in any thing of any body, Epheſ. 5.21. Hee that ſcorneth enformation is a foole.
Thus of Knowledge.
Secondly, it is not enough to know, but wee muſt acknowledge the will of God, that is, by a conſtant and open diligence in the vſe of the meanes,Of acknowledgement, or profeſſion. and conſcionable heedefulneſſe euen in all things in practiſe, wee muſt hold foorth the light of the truth, in a religious profeſſion of it, in communion with the Saints, and ſeparate from ſinners: this is required in Gods Elect as well as Faith, Tit. 1.1. Neither is it a preciſe humour in ſome few, but God would haue all come to the acknowledgement of the truthxx1 Tim: 2.4.; not to heare it, or to know it onely. Without this, I will not ſay abſolutely, a man cannot bee in Chriſt; but this I ſay, with the Apoſtle, A man cannot bee perfect in Chriſt, and of ripe ageyyEpheſ. 4.13.. By this acknowledgement wee eſcape an exceeding great deale of filthineſſe that is in the worldzz2 Pet. 2.20.: and becauſe that many men will by no meanes drawen to acknowledge the way of God, therefore by a iuſt iudgement of God they are deliuered vp to a reprobate ſence**Rom. 1.18.. Only two things are to be vrged vpon profeſſours heerein: firſt, that they doe ſoundly repent of their ſinnes before they make profeſſion, and enter vpon acknowledgementaa1 Tim. 2.4.; or elſe acknowledgement will bee a vaile for filthy Hypocriſie: ſecondly, that they take heede of ſinning preſumptuouſly after acknowledgement. Feare the curſe, Heb. 10.26.
Thirdly, wee muſt know againe: this hath three things in it. Firſt,Of knowing againe. we muſt bee often viewing and looking ouer our euidence, to bee ſure of the whole and euery part of it, as wee would doe if wee had aſſurances for matters of the world. Secondly, becauſe ſinnes after calling doe greatly darken knowledge, therefore wee muſt not onely renew our repentance, but our knowledge alſo. Thridly, wee muſt know the truth of God, not onely in our mindes, by vnderſtanding and thinking of it; but wee muſt know it againe, in the affections of our hearts in reſpect of ſence and feeling, and againe72 after that, in the practiſe of our life; for that is experimentall knowledge, and the very power of godlineſſe.
Ʋſe.This Doctrine of the knowledge of the will of God, reprooues many ſorts of men. Firſt, ſuch as deſire not knowledge at allbbIob 21.14.: and ſo periſh for want of itccHoſ. 4.6. 2 Theſſ. 1.8.. Secondly, ſuch as ſometimes deſire knowledge, but they will not vſe the meanes, or not conſtantly, or not all the meanes. Thirdly, ſuch as will know ſomething of the preſcribing Will of God, but neuer heede his approouing or determining Will. Fourthly, ſuch as, though they vſe the meanes for Knowledge, yet will at no hand abide Acknowledgement. Laſtly, it reprooues the careleſneſſe euen of Gods people many times, neglecting to make their Calling and Election ſure, by looking often ouer their euidence, and renuing their knowledge, and labouring the cure of their natures from ſlumber and relapſes. Thus of Knowledge.
Obſer. 1Filled, or fulfilled.] From the obſeruation of the meaſure I note foure things. Firſt, that wee muſt not reſt in beginnings; wee muſt bee filled with all knowledgeddRom. 15.14.: not onely get Grace and Truth, but bee filled with iteeIohn 2.14.: ſo full of WiſdomeffActs 6.3.5., of Faith and PowerggActs 6.8., of Good-workeshhActs 9.36., of Ioy in Gods fauouriiActs 2.28., of all HopekkRom. 15.13., full, euen with the fulneſſe of him that filleth all thingsllEpheſ. 1. vlt.. But it is contrary with the moſt men: for wee may complaine out of diuers Scriptures, euen of them that they are filled, not with Grace, Knowledge, Faith, Workes, &c. but with the Leproſie of all ſpirituall InfectionsmmLuke 5.12., with all DeceitnnActs 13.10., with Wrath, euen when they heare Gods wordooActs 19.28., with worldly Greefe and PaſſionsppIohn 16.16., with all kindes of VnrighteouſneſſeqqRom. 1.19., with DrinkerrEpheſ. 5.18., with the meaſure of their Fathers SinnesſſMatt. 23.32.; yea, ſo wretchedly vile are the liues of many, that they ſhew themſelues to bee filled with the Diuell himſelfettActs 5.3.: but the workes almoſt of none are perfect, or filled before GoduuReu. 3.2..
Secondly, that there is ſomething in Grace or Knowledge ſtill wanting:Obſer. 2wee know but in part. Mans heart may be compared to a Veſſell, the meanes to a Pipe, the Spirit of God to the Wheele that beates the water into the Pipe, the Miniſter is the Seruant that opens the Cocke; and then the reaſon why we know but in part, is, either the Cocke alwayes runnes not, or not alwayes in the ſame meaſure: and ſometimes our Veſſels are filled with other things, as the cares and luſts of the World, and ſo they runne ouer; and vſually our Veſſels runne out, and loſe what we receiue by the meanes.
Obſer. 3Thirdly, the knowledge of the will of God, and ſpirituall things, onely can fill and ſatisfie the heart of man, all elſe is meere vanity and vexation of ſpiritxxEccleſ. 1.2. Nothing can fill but knowledge & ſpirituall things.. Earthly things cannot fill, neither the knowledge of them, nor the vſe or poſſeſſion of them, becauſe they are not infinite nor eternall: beſides, there is nothing new, nor are they of a like nature with the Soule: they are enioyed with vexation and much ſacietie, for our affections will not loue them ſtill; yea, moſt an end the vanity of mens mindes ſo turneth deuiſes, concerning their knowledge or vſe, that death or loſſe takes them or vs away, before they can finde out that way of vſing of them, that could ſatisfie and fill the heart.
Obſer. 4Laſtly, nothing but the will of God bindes conſcience: the Apoſtle of purpoſe layeth the foundation in the Preface, concerning the knowledge of, and reſting vpon Gods will, that ſo be might the more eaſily beat downe their Traditions and Philoſophicall Speculations, of which he meant to entreat in the next Chapter. Now, if this Doctrine bee true, as it is moſt true, then Apocryphe Scripture, Councels, Fathers, and Princes Lawes, doe not binde further then they are agreeable to Gods will; and therefore much leſſe Popes Decrees, Traditions, and humane Inuentions.
Thus of the Obiect of Knowledge.
73In the next place it is deſcribed by the parts of it,The differences betweene Wiſedome and Vnderſtanding. in the next words [In all wiſedome and ſpirituall Vnderſtanding.] Where the Apoſtle ſhewes that ſauing Knowledge hath two parts, (viz.) Vnderſtanding and Wiſedome. Concerning the difference betweene the two originall words, in this place rendered Wiſedome and Vnderſtanding, there is a great ſtirre amongſt Interpreters. Some ſay that the one proceedeth out of the principles of the Law of Nature, and the other out of the principles of Faith. Some take the one to be a knowledge concerning the end; the other, of things that are for the end. Some thinke by Vnderſtanding is meant apprehenſion; and by Wiſedome is meant Iudgement, or dijudication. Some thinke, that Syneſis, rendered Vnderſtanding, receiueth the will of God in the whole; and that Sophia, Wiſedome, conceiueth it in the parts, and with weighing of all circumſtances: by the firſt they conſider what is lawfull, and by the ſecond what is expedient. Some ſay that the one of them conceiueth the obiect of felicitie; the other, the meanes by which men attaine it. Some thinke they differ thus, that the one vnderſtands of God abſolutely, by Scripture, as he is; and the other conſiders of God by relation, or compariſon with the creatures, by experience, as hee is taſted to be good: but the plaineſt and ſoundeſt difference is this, that Vnderſtanding is contemplatiue knowledge; but Wiſedome is actiue knowledge: the one giues rules for practiſe, the other for Iudgement and Contemplation. But before I conſider of them apart, I obſerue two generall Doctrines.
Firſt, that ſauing Knowledge and Wiſedome is not naturall,Two generall Doctrines. but from aboue, and had onely by CHRIST, here it followes Faith and Loue: it is wrought by the power of the Goſpell, it is prayed for; and laſtly, it is plainely ſaid to be ſpirituall: See more, Iames 3.17. 1 Cor. 2.14. 2 Cor. 1.30. Tit. 3.3. and it may ſerue for many vſes.
Firſt, it ſhould inforce vs to labour to become ſpirituall men, as wee would deſire to haue any thing to doe with the knowledge of Gods will:Vſes. for if wee be not more then naturall men, it is certaine wee know not the things of God. Be ſure therefore thou be no naturall man.
Queſt. How may a naturall man bee knowne. How a natural man may be knowne.Anſ. Hee is a naturall man: Firſt, that hath in him onely the ſpirit of the world, 1 Cor. 2.12. Secondly, that knowes not that wiſedome of God that is in a myſterie, that is, his Reconciliation and Saluation by Chriſt, 1 Cor: 2.7.10.14. Thirdly that loues not God, Ʋerſ. 9. as they doe not that loue not the word, people, and way of God. Fourthly, that knowes not the things giuen of God by the Spirit, Verſ. 12. Fiftly, that accounts ſpirituall things fooliſh things, and religious courſes fooliſh courſes. Verſ. 14. Sixtly, that hates ſinceritie, and walkes after his owne luſts, Iud. 19.18.
And it is worthy to be noted, that the Apoſtle,Who make the Schiſme in the Church when he fore-tels of theſe wicked looſe perſons and prophane men, liuing in the Church, he ſaith, they make Sects; and it is moſt ſure, that not onely Heretikes and falſe-Teachers, that draw men out of the boſome of the Church, to diuide them from our Aſſemblies, but euen wicked men, that wallow in ſinne, make Sects and Schiſme, and diuiſion in the Church, though they otherwiſe come to the Word and Sacraments as the people of God doe: for the Word is ſeldome effectuall in the working of it in any place, but wee may finde the Diuell ſtirring vp carnall and naturall men, that ſtriue by all meanes to purſue ſuch as deſire to feare God, lading them with reproaches, and blowing abroad ſlanders, and wilfully both diſgracing them, and ſhunning their preſence; and when they haue done, call them Sectaries, and other Hereticall names: them, I ſay, that excepting their care and conſcience to walke vprightly with God and vnrebukeable amongſt men, liue in peace by them:74 but though men are deceiued, God will not be mocked; theſe are the men that God meanes to indite for making of Sects in the Church, as well as Heretikes.
Secondly, ſeeing true Wiſedome is from aboue, it ſhould worke in vs a diſlike both of helliſh wiſedome and earthly wiſedome:Diueliſh wiſedome. 1 Cor: 2: 8. Exod: 1.10. by helliſh wiſedome I meane ſuch wiſedome as was in the Prieſts when they killed Chriſt, or that that was in Pharaoh, who counts it to deale wiſely, to oppreſſe Gods people: It is diuelliſh wiſedome to bee cunning or artificiall in hiding the practiſe of ſinne: it is diuelliſh wiſedome to haue skill in defending ſinne: It is diuelliſh wiſedome that is vſed in the refining of ſinne; as for example, drinking of healths began to grow to that deteſted head, and was accompanied with that filthy villany and abhomination, in reſpect of the exceſſe of it, that certainely the Diuell ſhould neuer haue gotten the moſt men in a ſhort time to haue had any thing to doe with ſuch a damned beaſtlineſſe; now the Diuell not willing to looſe his homage and ſacrifice, inſpires ſome men to bring in a libertie to drinke in leſſe glaſſes, and with allowance of choyſe of drinkes or Wines, and now the ſinne is refined, it goes currant.
Earthly wiſedome.Earthly wiſedome is of two kindes: for either it is a skill to get goods, or elſe it is humane learning and policie, both allowable in themſelues, but neither to be too much liked or truſted to: for as for the skill to get riches, What would it profit a man to winne the whole world and looſe his owne ſoule? and the praiſe of humane wit, learning, policie, &c. is much curbed by certaine terrible places of Scripture. The conceit of this wiſdome makes the Croſſe of Chriſt of none effectaa1 Cor: 1: 18.; and a man may haue a great meaſure of it, and be famous, and yet be without God, without Chriſt, and without the couenants of promiſe, and without hope in the worldbbEpheſ: 1.12.: for, not many noble, nor many wiſe hath God choſencc1 Cor: 1.26.27. Yea, God many times hides the myſteries of the Kingdome of Grace from theſe great Wiſe-menddMath: 11.27, and ſets himſelfe of purpoſe to ſtayne their pride, to deſtroy their wiſedome, and to infatuate their counſels. Where is the Scribe (learned in the Scripture?) where is the Diſputer of this world (skilfull in humane learning and policieee1 Cor: 1.19. & 2.6.?) Hath not God (to vexe the very hearts of theſe men) tyed conuerſion of ſoules, ordinarily, to the fooliſhneſſe of preaching?
Doct. 2. It is not enough to get Pietie, vnleſſe wee get Wiſedome alſo, 1 Cor. 1.24.30. Acts 6.3. Epheſ. 1.8.17.
Vſe is, firſt, for confutation of thoſe that hold all labour for the attaining of ſpirituall things to be folly; of moſt men thoſe to be fooles that make ſuch adoe about the vſe of the meanes of Saluation. But it is certaine that Chriſt, that giues godlie men righteouſneſſe, giues them Wiſedome. Religion doth not make men fooliſh, but giues wiſedome to the ſimpleffPſal: 29.7.. Secondly, Profeſſors ſhould be aduiſed to make conſcience of diſcretion in their carriage, as well as holineſſe: and to this end they ſhould take heed, 1. Of pettiſhnes and peeuiſhneſſe; a vice, ſhould be onely found in the boſome of foolesggIob 5.3.. 2. Of conceitedneſſe; a foule vice, to be ſo wiſe in their owne conceit, that their owne wayes ſhould alwaies ſo pleaſe them, that they thinke better of themſelues then of ſeauen men that can giue a reaſonhhProu: 12.15. & 26.12.16.. 3. Of raſh medling with other mens buſineſſe, or prying into their eſtatesiiProu: 17.27.: mens eyes ſhould not be in euery corner of the world. Laſtly of vnaduiſed openneſſe; in all companies; without reſpect or heedfulneſſe, to poure out all their mindeskkPro: 29.11..
Thus of the generall Doctrines.
The firſt part of ſauing Knowledge is here rendred Vnderſtanding, and is Contemplatiue Knowledge.
Contemplatiue Knowledge hath in it two things, Apprehenſion and Meditation; that is, the power to diſcerne Doctrine, and the power to meditate75 of it; both are needfull, and in both men are exceeding wanting; eſpecially in the power of Meditation. If you aske mee what the obiect is about which wee ſhould meditate, it is anſwered before; it is the Will of God, determining, approuing, preſcribing and diſpoſing. And it is no wonder, that men get ſo little knowledge, or are ſo vnable for contemplation, becauſe euery one is not capable of it; the Scorner may, in a paſſion, ſeeke wiſedome, but hee cannot finde itllPro: 14.6.. Beſides, the meanes muſt be vſed: eſpecially in Contemplation, it is exceeding hard to hold any courſe conſtantly, but the ground muſt be from matter of praier, or hearing, or reading. Further,Rules for contemplation. many things are required to fit a man to capableneſſe, and power of holy Contemplation: Firſt, Chaſtitie of heart, and affections; for ſuch as are caryed about with luſts are euer learning, but neuer come to the knowledge of the truthmm2 Tim: 3.6.. Secondly, Meekeneſſe, or reſt of heart from the hurry of diſordered affections and troubled paſſions; haſty affections and a fooliſh minde are inſeparable; hee that is paſſionate can lift vp no holy thoughts, but hee can eaſily exalt follynnPro: 14.29. Thirdly, A good minde, that is, an vnderſtanding, not exerciſed in imagining and plodding of euill: men of wicked imaginations are vtterly diſabled for contemplation. Fourthly, Humilitie, or a tender ſenſe of ones owne wants and vnworthineſſe: the proud-conceited man, for matter of Meditation, is of an emptie minde, vnleſſe it be that they dote about queſtions, or ſtrife of words, or vaine diſputations, that tend to nothing but ſtrife or vaine oſtentationoo1 Tim: 6.4.5.. Beſides, a heart fatted and fleſhed with preſumptuous hopes, or profits and pleaſures, and hardened through long cuſtome and practiſe of ſinne, is almoſt wholy blinded in the things that belong to the Kingdome of CHRIST; Theſe men haue eyes, and ſee not; and eares and are as if they heard notppMath: 13.14.
To paſſe from this point of Knowledge Contemplatiue, I conclude onely with the conſideration of the 8. of the Prouerbes, where it is the drift of the holy Ghoſt to perſwade men to ſeeke to ſtore their hearts with knowledge, both for ſenſe and Vſe. Wiſedome cries to be heard. God would faine faſten knowledge vpon all ſorts of men. Now if any ſhould aske why Wiſedome is ſo importunate, or wherefore they muſt ſet all aſide to get her; there are three Reaſons giuen. Firſt, becauſe wee are naturally fooliſh, and not wiſe in heart: there is no inward ſubſtance of ſound knowledge in vs, Verſe 5. Secondly, the things to bee imparted are the moſt excellent in heauen and earth, Ʋerſe 6. Thirdly, no knowledge but this,Diuers obiections againſt Knowledge anſwered. but it is ſtained with errour or lewdneſſe: now in the Scripture wee are ſure of two things, Truth and Puritie.
Obiect. But the Doctrine of Religion, as it is reuealed in Scripture, is exceeding croſſe and contrary to our natures. Sol. It is anſwered, that thereObiect. 1is no frowardneſſe in it; it is in vs, not in the Doctrine it ſelfe, Verſe 8. Solut.
Obiect. But the ſtudy of ſauing knowledge is exceeding difficult. Sol. ThatObiect. 2is anſwered, Verſ. 9. My words are all plaine to him that will vnderſtand,Solut. and ſtraight to him that would finde knowledge: If there were a conſtant deſire and endeauour in men, they would finde great ſucceſſe.
Obiect. But it is not a profitable courſe nor gainefull. Sol. That is denied,Obiect. 3Verſ. 10.11. Knowledge is better then Siluer, or Gold, or precious Stones;Solut. and it is more thrift to get it then to get riches.
Obiect. But I ſee that many that follow Sermons, and ſtudy the Scriptures, are very indiſcreete, and men of no reach nor parts. Sol. It is anſwered,Obiect. 4Verſ. 12. that Wiſedome dwels with Prudence or Diſcretion,Solut. and finds forth Knowledge and Counſels: and if men were compared, in their preſent knowledge, with what they were before, it would appeare that they haue gotten more diſcretion, &c. then euer they had, & therefore it is a meere imputation.
76Obiect. 5Obiect. Many great profeſſors are men of wicked liues. Sol. Ʋerſ. 13. The feare of the Lord is to hate euill,Solut. as Pride and Arrogancie, and the euill way, and a mouth that ſpeaketh lewd things: and therefore if any ſuch bee of wicked liues, they are hypocrites, thruſt vnto profeſſion by the Diuell, of purpoſe to ſhame the ſtudy and endeuour after ſauing knowledge.
Obiect. 6Obiect. But the moſt that follow Sermons, and read the Bible ſo much, are baſe perſons,Solut. and men of no faſhion in the world. Sol. That is denied, Verſ. 15.16. For, the holy wiſedome of the Word hath beene the faireſt ornament, and help, and ſupport to Kings, Princes, Nobles and Iudges; By mee Kings raigne, and Princes decree Iuſtice.
Obiect. 7Obiect. But this knowledge fills men with terrours and Melancholy. Sol. That is denied:Solut. for it is a moſt louely ſtudy; I loue them that loue me. It is only terrible to ſuch as ſo loue their ſinnes, as they will not part with them.
Obiect. 8Obiect. It is a knowledge neuer attained in any perfection. Sol. That is denied too,Solut. Verſ. 17. They that ſeeke me earely ſhall finde me: men get no ripeneſſe in knowledge, becauſe when they vſe the meanes, their heads are full of cares or luſts, &c. or they waite not vpon the opportunities and aduantages of the meanes: they ſeeke not earely.
Obiect. 9Obiect. But, at the leaſt, it is an enemy to Thrift, and a hinderance to mens outward eſtates. Solut.Sol. That is falſe too, and hee giues two Reaſons for it, Verſ. 18.19.20. For firſt, the moſt durable riches (that is better then all gold or pleaſure) is righteouſneſſe, and this is gotten by the knowledge of the word. Secondly, that that moſt an end impoueriſheth men, is the hand of God, or of men; and ſinne vſually and diſorder is the originall cauſe of all loſſes or pouertie. Now Wiſedome cauſeth a man to walke in the wayes of righteouſneſſe, and ſo to inherit ſubſtance; and as God ſees it meete for them, to fill their treaſures.
Obiect. 10Obiect. But a man can neuer obſerue the rules of holineſſe required in the word,Solut. and vrged vpon men by preaching. Sol. The word doth not only ſhew men what they ſhould doe, but it giues power to doe it: It cauſeth men to walke in the way of righteouſneſſe, Verſ. 21. Laſtly, to put all out of doubt. Knowledge: Why? It is the very glory of Chriſt, and dwelt with God in the very beginning of the world; yea, it was begotten from euerlaſting, when there was no depths, nor the mountaines ſetled, nor the earth framed, &c. from Verſ. 22. to 32. The exhortation is in the end of the Chapter, that as men would aſſure themſelues to be Gods Children, or to be bleſſed in their wayes they ſhould heare inſtruction in this point and bee wiſe, and daily watch at the gates of Knowledge: ſo ſhould they get the life of grace and obtaine the fauour of God, when others that deſpiſe knowledge, and the meanes of it, ſhall be ſo wounded in ſoule, that they ſhall certainely die eternally, Verſ. 32.33.34.35.
Thus of Contemplatiue Knowledge.
Wherin wiſedome or diſcretion conſiſts. 1 Wiſedomes order in ſeauen rules.Wiſedome, or Actiue Knowledge followes: the conſideration hereof is exceeding difficult: for it lyeth in the preſcribing of the diſcretion in practiſe. Wiſedome in practiſe ſtands principally in two things: firſt, in Order of practiſe: ſecondly, in the Specialties of good behauiour.
Wiſedomes Order lieth in the preſcribing of Rules concerning the priority and precedencie of things in practiſe: ſhe tels what muſt be firſt done, and chiefly; and thus ſhe giues ſeauen Rules.
1 That Heauen be ſought for before the earth, and remiſſion of ſinnes in Chriſt, before any other thingqqMath. 6.32..
2 That men chooſe preſent affliction rather then future; rather ſuffer now with hope of reward in another world, then take pleaſure now, to endure the paines to comerr2 Tim: 2.3. to 8..
773 That God be ſerued before man, whether it be other men or thy ſelfe: thus it is wiſedome to let God haue the firſt place in the morning, before thou ſerue thy ſelfe in thy calling: thus it is wiſedome to obey God rather then man, when the Commandement of God and the commandement of man lieth before thee, and are contrary one to anotherſſActs 5.: thus alſo the duties of the firſt Table are to be done before the duties of the ſecond Table, in equall compariſonttMat: 22.38.39..
4 That death be prouided for before life; firſt learne to dye, and then it is eaſie to learne to liueuuDeut: 32.29..
5 That opportunitie be preferred before time: Worke in harueſt: walke while ye haue the light: delay not whilſt thou haſt the meanes, ſeeke God whilſt hee may be found.
6 That the firſt place in dignitie ouer any, be accounted the greateſt place of ſeruice vnto allxxMath: 9.34..
7 That in duties to men, wee firſt regard to practiſe the duties of the fift CommandementyyEpheſ: 6.3..
Secondly, concerning behauiour; Wiſedome bindes the Heart, the Tongue,Wiſedomes ſpecialties in the behauiour. 1 Of the heart, in fiue things. the Conuerſation.
Firſt, in binding the heart to good behauiour, ſhe chargeth fiue things.
1 That in the deareneſſe of affections, and cleareneſſe of knowledge, in the puritie of our thoughts, God be loued aboue allzzMarke 12.33.
2 That wee draw weapon vpon euery imagination, or what elſe exalts it ſelfe againſt Contemplation, and the obedience of Chriſt, neuer ceaſing till thoſe inward ſinnes be led away captiue**2 Cor: 10.4..
3 That wee grow in Meekeneſſe, as wee grow in knowledgeaaIames 3.13.: and that we be wiſe to ſobrietie, deſiring the knowledge onely that can profit vsbbRom: 12.13..
4 That wee reſt not till wee be dearely reſolued, in Religion, Gods Loue, and our owne SaluationccPro: 24.15..
5 That the feare of God, throughout all our whole life, bee our chiefe treaſureddEſay 33.6. 2 Of the tongue, in ſeauen things..
Secondly, in binding the Tongue to the good behauiour, ſhe chargeth:
1 That our words be few, when we ſpeake either to God or meneeEccleſ: 5.1. Iames 1.19. Eccleſ: 10. vlt. :
2 That wee doe not ſo much as whiſper againſt the Lords AnnointedffDeut: 28.58. Command. 3..
3 That we preſume not to come neere the ſacred Name of God to take it vp in vaineggPro: 17.15..
4 That we cenſure not the iuſt, nor iuſtifie and defend the wickedggPro: 17.15.. It is not ſafe for the Prince to ſmite with the tongue the meaneſt ſeruant of GodhhPro: 17.26..
5. That wee anſwere not a matter before wee heare itiiPro: 18.13..
6. That we iudge nothing before the timekk1 Cor: 4.5.: and ſpeake euill of no man, but be ſoft, ſhewing all meekeneſſe to all menllTit: 3.2.3..
7 That wee ſeeke a due ſeaſon for good wordsmmPro. 15.23..
Thirdly, in binding the conuerſation to the good behauiour, ſhe chargeth:3 Of the conuerſation in eight things
1 That men walke exactly, accurately, preciſely: it is tranſlated circumſpectlynnEpheſ: 5.15..
2 That with all delight men ſet their hearts to keepe Gods Commandements and doe themooDeut: 4.5.6.: and by good conuerſation men ſhew their workesppIames 3.13..
3 That men meddle with their owne buſineſſeqq1 Theſ: 4.11..
4 That profit and pleaſure giue place to godlineſſerrPſal: 4.6. 1 Tim. 6.6..
5 That men truſt not faire pretences, but haue ſome ſure triall before wee commit our ſelues to anyſſIohn 2.24..
6 That wee feare and depart from euill before the croſſe comettProu: 16.6. Eſay 27.11.: it is euery bodies courſe to talke of repenting when miſery is vpon them: but a wiſe man will redeeme his owne ſorrowes, and feare GOD whiles the78 curſe hangs in the threatning though it come not yet into execution.
7 There is a ſpeciall wiſedome in knowing how to giue place to the time, ſo farre as may ſtand with keeping of Faith and a good Conſcience: Thus Paul forbeares to ſpeake directly againſt Diana of the Epheſians for three yeeresuuAct: 19.10.26..
8 That temporall things be ordered to conformitie with God.
Hitherto of the Parts of ſauing Knowledge.
IN theſe words the end of Knowledge is at large ſet downe: to this end we ſhould fill our ſelues with the knowledge of Gods will, that our conuerſations might be rightly ordered, to the glory of God, the profitable pleaſing of others, and the ſtoring vp of good fruits vnto eternall life, in the ſaluation of our owne ſoules. Neither doth hee thinke it enough (for thoſe that haue by the Goſpell gained much Knowledge) to do good, or liue well, but they muſt raiſe their endeauours to an eminencie, and this he expreſſeth in three formes of ſpeech.
Firſt, they muſt walke worthy of the Lord.
Secondly, they muſt walke in all pleaſing.
Thirdly, they muſt be fruitfull in all good workes.
And if any ſhould aske how all this can be attained, hee anſweres in the end of the Verſe, when he ſaith, increaſing in the knowledge of God.
The generall Doctrine.The Doctrine out of the whole Verſe is, that the life of Chriſtians ought to anſwere their profeſſion, knowledge, and the meanes they enioy. In the inlarging hereof I conſider foure things. 1. The Motiues to excite vs to an holy endeauour after innocency. 2. The Cauſes why ſo many men in the viſible Church, inioying the meanes, haue attained to ſo little innocencie. 3. What we muſt doe that wee may thus walke. 4. The Benefits would be gotten by a holy care of Chriſtian Innocencie.
Motiues to holy life.The Motiues are ſuch as theſe:
1 We are not in our owne power, to liue to our ſelues, but are tied to liue to him that died for vsaa2 Cor. 5.15..
2 Our ſoules and bodies are deſtinate to incorruption in the Heauens: and therefore wee ſhould ſet our ſelues ſo to liue, for this ſhort ſpace in this world, as we might deliuer them vp vndefiled in the day of the Lord.
3 Haue wee euer found vnrighteouſneſſe in GodbbJer: 2.8.? ſhall wee then ſerue Sathan, that neuer did vs good, and forſake the Lord our God? When our hearts are tempted to ſinne, wee ſhould ſay: Shall I thus requite the Lord for the innumerable benefits he hath beſtowed vpon me?
4 The long night of ſinne and ignorance and helliſh darkenes and danger (by the light of the Goſpell, by the meanes of Chriſt our Sauiour) is paſt, and a ſhort ſeaſon remaines vnto vs, to glorifie God, and worke out the aſſurance and fruition of our owne ſaluation. Shall wee not then ariſe from the ſleepe of ſinne, and now caſt away the workes of darkeneſſe? Is it not now time to arme our ſelues againſt the ſluggiſhneſſe of our owne Natures, and the corruptions that are in the World; to walke honeſtly, as becomes this day of grace and fauourccRom: 13.11.12.?
5 The miſerable euents of ſeruing the fleſh might moue vs. If wee haue the meanes, and make a ſhew, and yet liue carnally and ſcandalouſly, wee may deceiue our ſelues, but God will not be mocked: wee ſhall reape as we ſow; if wee ſow to the fleſh, wee ſhall of the fleſh reape corruptionddGal: 6.7.8.. And for theſe things the wrath of God commeth vpon the Children of diſobedienceeeEpheſ: 5.6.. And therefore79 let no man deceiue vs with vaine words: and if Ieruſalem will not be inſtructed, my ſoule (ſaith the Lord) ſhall depart from her, and ſhee ſhall be deſolate, as a Land that no man inhabitethffIer. 6.8.. And contrariwiſe, if wee would ſow to the ſpirit, and neuer be weary of well doing, nor faint or faile, in due ſeaſon wee ſhould reape: reape I ſay of the Spirit, euen life euerlaſtingggGal. 6.7.8..
6 We ſhould be much moued by the dreadfull relation wee ſtand in, to God, to Chriſt, to the holy Ghoſt, and to the Church: to God; for wee are his Seruants, and therefore ought to be holy as hee is holyhh1 Pet. 1.: wee are his Children and therefore ought to proue it by our obedienceiiMal. 1.. To Chriſt; for hee hath waſhed vs in his bloud, and ſhall wee pollute our ſelues againe? hee was in his owne practiſe a perfect patterne of innocencie, and ſhall wee not learne of himkkMat. 11.28.? wee are his Members, ſhall wee ſhame and diſhonour our Head? our Sauiour is in Heauen, and ſhall we be buried, like Moles, in the loue of ſenſuall and earthly things? or rather, ought not our affections and conuerſations to be where Chriſt is, euen in heauen, at the right hand of the FatherllCol. 3.1. Phil. 3.21.? To the holy Ghoſt; we are his Temple, and ſhall we defile Gods holy place? To the Church; which is the Citie of the holy God, which hee hath conſecrated to himſelfe: and therefore were it not wickedneſſe to prophane it with impuritie? Let vs liue as the Citizens of GodmmEpheſ. 2.20..
Laſtly, in the 1 Theſ. 4. I finde an Exhortation to holineſſe, and it is inforced by fiue reaſons: firſt, it is the will of God, Verſ. 3. Secondly, a holy life is an honorable life, Verſ. 4. Thirdly they are Gentiles, not Chriſtians, that liue prophanely, Ʋerſ. 5. Fourthly God is a certaine auenger of all vnrighteouſneſſe, Verſ. 6. And finally, we are called vnto holineſſe, Verſ. 7.
Secondly, if it bee asked,How it comes to paſſe, that ſuch multitudes liue without holineſſe. how it comes to paſſe that ſuch multitudes of people, liuing in the boſome of the Church, are touched with ſo little care of holineſſe of life? I may anſwere, diuers things.
1 The Vaile of Ignorance lyeth vpon their heartsnnEſay 25.8., and groſſe darkeneſſe ſtill couers thoſe peopleooEſay 60.2.3. Though the light be come, and the glory of the Lord; Yet for the moſt part theſe men abhorre the lightppIob 24.13., and therefore are their waies darke and ſlipperyqqPſal. 36.6..
2 Mens hearts goe after their eyes, and mens ſenſes are made Maiſters of their liuesrrIob 31.7., and therefore are their affections onely ſtirred with carnall things, they take their directions from their owne fleſh, and walke in the way of their owne luſtsſſEccleſ. 11.9..
3 Many times their brethren deceiue themttIob. 6.13.: I meane, they are miſled ſometimes by their owne miſtaking and miſapplying of Gods promiſes, and ſometimes by the ſinfull dawbing of wicked Teachers that ſet themſelues to ſtrengthen the hands of the wicked, and diſcourage the hearts of the righteous; crying Peace, and ſafety, where there is no peace. Vngodly men theſe are, that gaineſay the doctrine of thoſe faithfull men, that would cure this ſinfull generation, by a meete ſeuerity of doctrine.
4 The moſt men ſee no neceſſity of the reſtoring of their ſoules: they cannot bee perſwaded of the neceſſity of Regeneration and conuerſion by the Word, and when they come to the meanes they ſeeke not to God to lead themuuPſal: 23.3..
5 Men are double-hearted, and diuide one part to the fleſh and the world, and another to God; the more open part of their liues, ſome pretend to direct, with ſome reſpect of holineſſe, but the ſecret and inward part is full of all rottenneſſe: and yet men will not ſee, that God and Sinne, God and Riches, God and the Fleſh, cannot be ſerued both of one man, at one time.
6 They are incorrigible, will neyther be heal'd by the word, nor bee forced by the workes of God, They will not vnderſtand, though all the foundations of the earth be mouedxxPſal: 82: 5..
80What we muſt doe that wee might be holyThirdly, that we might attaine vnto this holineſſe of Conuerſation:
1 Wee muſt grow out of liking with our owne waies, and our preſent carnall courſe, and forſake that way, and returne from itxxProu: 9.6. Ezech: 18..
2 We muſt get out of the way of ſinners, for he that walketh with the vngodly will be like themyyPſal: 1.1..
3 Wee muſt mightily labour for knowledge, and bee much in contemplation: and to this ende exerciſe our ſelues in Gods word day and night, and dwell in Gods houſe. Coherence with Verſe before, and Pſal. 1.2. Prou. 8.20. and 2.11.12. Pſalm. 84, 4.5. Eſay 2.3. yea, wee ſhould by conference aske the way one of anotherzzIer: 51.4..
4 Wee muſt get into Chriſt; for hee is the way, and till wee labour our ingrafting into Chriſt, and ſettle our ſelues to ſeeke a Sauiour, euen vnto vs by faith, all our workes are in vaine.
5 That our conuerſations might be more holy, and vnrebukeable, wee ſhould firſt labour to get holineſſe into our hearts; for if grace be within, duties will be without; if corruption be mortified in the Soule, which is the fountaine, it will haue no great ſinne in the life, which is the ſtreame which flowes from the heart: firſt, we ſhould guide our hearts into the wayaaProu. 23.19, for thereout commeth lifebbProu. 4.23..
6 Wee muſt ſubmit our ſelues to Gods corrections: learne obedience by the things we ſufferccHeb. 5.8., obey the checkes of our conſcience, and be contented to eate the bread of afflictionddEſa: 30.20.: beare the words of rebuke and admonitionee1 Theſ: 5.13.: for hee that refuſeth correction will certainely goe out of the way of lifeffProu. 10.17..
Laſtly, we ſhould commit our way to God, and by conſtant and daily prayer beſeech him that hee would ſhew vs the way, and lead vs forthggPſal: 25.4.; and then, that he would ſtay our ſteps in his paths, that our feet doe not ſlidehhPſal: 17.5.: and to this end, that he would remoue out of our way, all impediments, and euery lying wayiiPſal. 119.29.: and that he would daily quicken vs in the way, againſt the ſluggiſhneſſe of our owne NatureskkPſal. 119.37.: and bend our hearts to his holy feare, but eſpecially euery morning wee ſhould beſeech God ſo to aſſiſt vs, and guide, and ſtrengthen vs, to doe the duties of the day, and that hee would ſee to and defend the thing of the day in his dayll1 Kin: 8.58.59, by the vertue of Chriſts interceſſion, and his words, which are neere vnto God day and night.
The gaine of godlineſſe.Fourthly, thus doing, and endeauouring our ſelues to know and doe Gods will.
1 The Lord would know vs by name, and take notice of our wayes, euen with the knowledge of approbationmmPſal: 1. vlt..
2 Our liues would be full of ioy and chearfulneſſennPſal. 138.5.: yea, they that haue taſted of the ioyes of a Crowne, ſhall leaue the Throne and Pallace, to ſeeke the ſweet delights of the faithfull, and to ſing their ſongs.
3 God would walke in the middeſt of vsooLeu: 26.11..
4 Yea, hee would keepe his Couenant and Mercy with vspp1 King: 8.23..
5 We ſhould be protected againſt all hurtfull troubles, being eyther preſerued from them, or in them: if we walke in the day we ſhall not ſtumbleqqIoh: 11.8.9.: yea though we went through fire and water, yet Gods holy preſence and ſtrong arme would be with vsrrEſay 43.3. Pſal: 23.3.: yea, we might dwell with euerlaſting burnings, that is, within the knowledge of Gods terrible preſence, and ſight of his great iudgments, when the hypocrites of the world would be afraidſſEſay 33.14.16..
6 Or if there were ſorrowes and griefes vpon vs in this world, yet heauen ſhall come, and we ſhall reſt in the beds of eternall eaſe, whatſoeuer betides vs, we ſhall not lye downe in ſorrowttEſay 57: 2: & 50: vlt. .
7 Thus to liue, is, to rule with God, and to be faithfull with his SaintsuuHoſ: 11.12..
8 Thus ſhall we ſcape the vigor of the LawxxGal: 5: 18., and the flames of HellyyRom: 8.1..
Laſtly, if we cōtinue faithfull to the death, there is laid vp for vs a crown of lifezzReuel: 2.10.
81Thus of walking, or holy conuerſation in the generall: now in particular, that we might walke in an holy eminency, three things (as is before noted) are heere vrged.
Firſt, that wee ſhould walke worthy of the Lord.] That is, ſo to know and conſider the ſingular mercies of God in Chriſt, as to endeauour to expreſſe our thankefulneſſe in the obedience of our liues, in ſuch a meaſure as might become the mercies of God. Before I open the words further, I conſider in the generall, two things.
1 That the obedience of the faithfull is rayſed by the contemplation of the mercies of God: which ſhould teach vs,2 Generall obſeruations. as wee deſire more to abound in good fruites, ſo to be more in the aſſurance, and often meditation of Gods loue to vs: more knowledge of this kinde would worke more obedience; and a confuſed knowledge of Gods mercy is vſually accompanied with an vnconſtant obedience. Beſides, this reprooues the dangerous and ſinfull abuſe of Gods mercies in the common people, that vſe to plead their ſafetie (notwithſtanding their ſinnes) by the alledging of the mercy of God to ſinners: whereas it is moſt certaine, that the right knowledge of Gods mercy would make men afraid to ſinne; There is mercy with thee that thou maiſt be feared, ſaith the PſalmiſtaaPſal. 130.4.: and it is the infallible ſigne of a true conuert, that hee doth feare God and his goodneſſebbHoſ. 3.5.: euery man can feare God and his Iuſtice, eſpecially in ſome kindes of iudgements; but a childe of God doth neuer more tenderly feare God, then when hee hath greateſt taſte of Gods mercies.
2 The Papiſts would finde merit of workes in this Verſe: both becauſe holineſſe of life is ſo much vrged, as alſo becauſe heere is the word [worthy] vſed as if the Apoſtle ſhould grant, that they might be worthy of, and merit the bleſſings of God.
My anſwere is, Firſt, that merit cannot be founded vpon Scripture;Againſt merit of workes. and ſecondly, it cannot bee founded vpon this Scripture. For the firſt, we cannot merit for many reaſons in Scripture: firſt, wee are not our owne men, wee are ſo tyed vnto God that gaue vs beeing in Nature and Grace, that when wee haue done all wee can doe, our owne mouthes muſt ſay wee are but vnprofitable SeruantsccLuke 17.. Secondly, all our ſufficiencie to doe any good is of God, not from our ſeluesdd2 Cor. 3.5. Phil. 2.13.. Thirdly, God gaines nothing by vs. If thou be righteous, what giueſt thou to him? or, what receiueth hee at thy handseeIob 35.7.? Fourthly, men talke of their well-doing, but what ſhall become of their ſinnes? If the Papiſts will firſt goe to hell for their ſinnes, and ſtay all that eternity there, then afterwards if God create another eternity, they may haue hearing to relate what good they haue done: the curſe of the Law will be firſt ſerued; the puniſhment of Adams one ſinne barred the plea for any reward for former righteouſneſſe. Fiftly, what compariſon can there be betweene the glory of Heauen, and our workes on earthffRom. 8.18.? Sixtly, it is worthy to bee obſerued, that it is mercy in God to ſet his loue vpon them that keepe his Commandements, Exod. 20. Command. 2. Seauenthly, wee are ſo farre from meriting, that we are taught to pray God to giue vs our daily bread, wee haue not a bit of bread of our owne earning. Eightly, the Sanctification of the moſt righteous is but begunne in this life. Laſtly, vnto all theſe Reaſons adde the further Teſtimony of theſe Scriptures, Dan. 9.9. Rom. 4.5. and 11.9. 1. Cor. 4.4. Phil. 3.8.9.
Secondly, This place hath no colour for merit: for (to paſſe ouer that reaſon, that the Scripture requireth good workes, therefore our workes merit, as a moſt falſe and abſurd argument:) the wordes [worthy of the Lord] cannot be applied to merit by any meanes: for in as much as the Lord had beſtowed many of his fauours already vppon them, and giuing his hand82 and writing, and ſeale for the reſt, they cannot by any workes afterwards be ſaid in any colour to merit what is paſt. They are vrged, Matth. 3. to bring foorth fruites woorthy repentance: now it were abſurd to thinke that the fruits afterwards borne, ſhould merit repentance, which God gaue before; for that is to affirme that not onely a wicked man might merit his own conuerſion, but that hee might merit it by the workes hee would doe after his conuerſion, which I know not that any Papiſt will affirme: and the like reaſon is there of the phraſe here vſed.
Queſt.Queſt. But, letting the Papiſt goe, what is it to walke worthy of the Lord?]
Anſ.Anſw. It is ſo to cleaue vnto God, that we refuſe not (out of the holy eſtimation of Gods free mercies) to forſake our ſelues and the world, and to teſtifie our obedience to the Law and Spirit of God, in vprightneſſe with all thankefulneſſe. But that this may appeare more plainely, if we would walke worthy of the Lord;
1 In generall, our righteouſneſſe muſt exceede the righteouſneſſe of the Scribes and Phariſees; we muſt be ſo farre from reſting in the cuſtome and practiſe of the vile ſinnes that abound in the world, that wee muſt not be ſatisfied, with this, that we be ciuill honeſt men, and well thought of in the world: for Gods mercies challenge more at our hands then ciuill honeſtyggMat. 5.20..
If we would walke worthy of the Lord we muſt doe ſixe things.2 In particular, if we would walke worthy of God:
1 Wee muſt walke with God in the ſence of Gods preſence, and in the light of his countenance, ſo knowing his Loue as wee forget not his preſencehhGen. 17.1.. And becauſe the wandring and vnmortified heart of man is not eaſily brought to this, therefore we muſt humble our ſelues to gaine a better ability to walke with our GodiiMich. 6.8..
2 Wee muſt ſet the Law of God (as the onely rule of our actions) alwaies before vskkPſal. 119.1.; and by all meanes be carefull to obey the motions of Gods Spirit, euen the Law in our mindes, that is, to walke after the SpiritllGal. 5.21., and according to the SpiritmmRom. 8.1..
3 We muſt labour to glorifie God, by endeauouring by an open light, to approue our ſelues to the world, in ſhewing the power of Gods grace in our workes, and the newnes of our liuesnnIames 3.15. Math. 5. Rom. 6..
4 We muſt be contented to deny our owne reaſon, wit, deſires, delights, and profits, and to take vp any croſſe God ſhall lay vpon vsooLuke 9.24..
5 Wee ſhould go beyond all ciuill honeſt men in this, that wee would reſpect all Gods Commandements, and make conſcience of euery ſinne, by Prayer and endeauour to auoid it, and to obey God both in our ſoules and bodies; and in euery part of both.
Laſtly, we ſhould ſo admire Gods loue, in deliuering our ſoules from death, and our feet from falling, &c. that wee ſhould ſeeke Gods face in the light of the liuing, and neuer to come empty handed, but Gods vowes ſhould be vpon vs, and we ſhould euer be rendring praiſe. Thankefulneſſe is all wee can giue to GodppPſal. 56.12.13..
In all pleaſing.] This is the ſecond thing required in our conuerſation: we ſhould not thinke it enough to liue iuſtly and religiouſly, but wee muſt liue pleaſingly alſo, and this is true: 1. In reſpect of God: Let vs haue grace that wee may ſo ſerue God, that wee may pleaſe himqqHebr. 12.28. 1 Cor. 7.31.. 2. In reſpect of our owne Conſcience, preſeruing the reſt and goodneſſe of the conſcience. 3. In reſpect of men: thus the wife careth to pleaſe her huſband, and the huſband to pleaſe his wiferr1 Cor. 7.34. What we ſhould do that we might not onely ſerue God but pleaſe him too. It is not enough to be perſwaded that that we doe, be good; but we ought to looke to it, that it be pleaſing. So, in all dueties to God, and in our carriage to men.
Queſt. But what ſhould wee doe, that wee might ſo ſerue God, as pleaſe him too? Anſ. This is anſwered in diuers Scripture.
831 Be ſure thou be not in the fleſh; for no ſuch can pleaſe GodſſRom. 8.8.: and they are in the fleſh that can reliſh nothing but fleſhly things; that take no care to prouide for the life of Grace and peace of Conſcience; verſ. •. that will not bee ſubiect to the Law of God; verſ. 7. that haue not the Spirit of Chriſt, verſ. 9. and that dye not to ſinne, verſ. 10.
Obiect. Obiect.But there are many wiſe men, to whom theſe ſignes agree, and may not they for their good parts otherwayes be pleaſing to God? Sol. No;Solution. ſo long as they are fleſhly perſons, their wiſedome, bred in the fleſh, is ſo farre from pleaſing God, that it is enmity to God.
2 Thou muſt let the will of God reuealed in this word, be the rule of all thy actions, a light to thy feete, and a lanthorne to thy paths; for in the Word is contayned both what he requires, and what will pleaſe him.
3 Thou muſt make conſcience of little ſinnes as well as great ſinnes: if a man breake the least Commaundement, and then by doctrine or defence maintaine it to be a ſmall matter, our Sauiour Chriſt ſhewes that this is not onely diſpleaſing to God, but it will cauſe God to caſt men out of heauen with indignation: on the other ſide, whoſoeuer ſhall make conſcience to obſerue Gods Commandements in the things the world counts leſſe matters, and ſhall conſtantly by doctrine or profeſſion declare his ſinceritie heerein, hee ſhall be exceeding pleaſing to God, and God will ſhew it, by making him great in the Kingdome of HeauenttMat. 5.19.. What commandement could bee leſſe then the commandement about the not eating of bloud, and yet with many words, their obedience herein was vrged, and that with this reaſon; as they would haue all things goe well with them and theirs, and doe that which is pleaſing or right in Gods ſightuuDeut. 14.24.26..
4 Thou muſt deſire and pray for the beſt things; thou muſt ſo thinke of profits and pleaſures of this world, as eſpecially thy heart muſt deſire, and thy lips requeſt of God the wiſedome and grace that is from aboue. It did exceedingly pleaſe God that Salomon asked wiſedome and not riches, or long lifexx1 King. 10.3..
5 Thou muſt get an humble and contrite ſpirit; a hart able to ſee and hate ſinne, and mourne ouer it; and with a tender ſence of thine owne wants and vnworthineſſe, to implore Gods fauour, and the renuing of his mercies.
6 Thou muſt ſo profeſſe reſpect of Piety, as thou be carefull in all things to deale iuſtly and truely with men, delighting in all the occaſions and meanes to ſhew mercy: hee cannot pleaſe God that doth not endeauour to pleaſe men; Sacrifice is an abhomination, when men doe not iudgement and iuſticeyyProu. 21.3.: and God delights in men that will deale truelyzzProu. 12.22.. If a man will deale iuſtly, and loue mercy (not be mercifull onely,) and when hee hath occaſion to come to God in the dueties of Piety and Worſhip, will come in all humilitie and contrition of heart, this is that (ſaith the Prophet Micah) that is required; yea, that is good, that is exceeding pleaſing and acceptable to God**Mich. 6.5.6 7.
Thou muſt bee tender-hearted and mercifull, to ſupply the neceſſities of the Saints: for workes of mercy are Odours of ſweet ſmell, ſacrifices acceptable, well pleaſing to GodaaPhil. 4.18..
7 Thou muſt take heede of ſuch ſinnes as Gods hates with a ſpeciall hatred; for there are ſome euils, which a man beeing guilty of, God will at no hand be pleaſed with him: as firſt, the ſinnes of the third Commandement, ſwearing and curſing, and the like; for God hath told vs before, that what ſinnes ſoeuer hee will beare with, yet hee will not hold vs guiltleſſe if we take his Name in vainebbCommand. 3. Deui. 28.58.. Secondly, lukewarmneſſe in Religion, when men are neyther hot nor cold; this is ſo exceeding loathſome vpon Gods ſtomacke, hee cannot be at reſt till hee haue ſpued ſuch perſons out. Thirdly, for a84 man to bleſſe his heart when God curſeth, and to pleade his hopes, when God threatnethccDeut: 29.19.. Fourthly, to feare God by mens traditionsddEſay 29.13.. Fiftly, preſumptuouſly to breake Gods SabaotheeJer. 17. vlt.. Sixtly, through impatience or vnbeliefe in aduerſity, to with-draw our ſeluesffHeb: 10.35.36. &c. &c. and without faith it is vnpoſſible to pleaſe God. Seauenthly, to offer vnto God the blinde, the lame, and the ſicke, the torne and the corrupt thingggMal. 1.8.9.10.13.14.. Eightly, to bee found in the faſhions of the world, either in life or attirehhRom: 12.2.. Ninthly, out of frowardneſſe and malice, to croſſe and perſecute ſuch as feare God; God theſe pleaſe notii1 Theſ: 2.15.16..
Thus of walking in all pleaſing, in reſpect of God.
What we muſt doe that wee may pleaſe men.Queſt. 2. What muſt we doe that we may walke pleaſingly amongſt men?
Anſ. I conſider of this firſt generally, then more particularly. That wee may pleaſe men we muſt obſerue theſe Rules: 1. We•muſt be carefull to pleaſe God, elſe it is iuſt with God, that though we ſtriue to pleaſe men, yet we ſhould not attaine to it, becauſe wee are not in the firſt place carefull to pleaſe God. 2. We muſt get that Philanthropian, loue of men into our hearts, but eſpecially Philadelphian, the loue of the Brethren, for this ingenders care and diligence to pleaſe, and makes the labour thereunto ſeeme no baſeneſſe or burthen. 3. In the generall corruption of our callings wee muſt liue innocently. Samuel is much ſet by, and pleaſeth the people, when hee ſtands by Hophni and Phinehas, men ſo egregiouſly corrupt. 4. If wee would pleaſe in conuerſing, wee muſt learne to beare infirmitieskkRom: 15.2.. 5. Wee muſt practiſe thoſe vertues that eſpecially winne fauour: as curteſie, meekeneſſe, candor, faithfull dealing, (though it be to our hinderance) wee muſt giue ſoft anſweres, ouercome euill with goodneſſe, bee ſlow to wrath, and forgiue, and not reuenge. 6. Wee muſt hate thoſe vices, and auoid them, which in conuerſation appeare hatefull amongſt men; as back-bitingllRom: 1.29. 1 Tim: 5.13. Pro: 26.20., diſcouery of ſecretsmmPro: 11.13. bitter wordsnnEpheſ. 5.3.4., boaſtingooPro: 27.1.2., ſuſpiciouſneſſepp1 Cor: 13., raſhneſſe in reproofes and admonition, offenſiue carriageqq1 Cor: 10.32., and the ſtirring of the infirmities of othersrrGen: 13: 8..
In particular, we muſt be carefull to pleaſe, in the Familie, in the Church, in the Common-wealth. In the Familie: 1. The Gouernours muſt labour to walke in all pleaſing; and to this end, they muſt gouerne in the Lord, and caſt the impreſſion of Religion vpon the ſoules of their people, that the reaſon of their obedience may be the will of God;How gouernours in families may walk pleaſingly. they muſt retayne wiſely their authoritie: it is not the way to pleaſe, to looſe the reynes, and loſe their authoritie: they muſt take notice of vertues as well as vices, and reproue in loue, not in paſſion, and auoide that behauiour that irritates and prouokes to wrath.
How Inferiours in the familie may pleaſe their Superiours.2 Inferiours, if euer they would pleaſe GOD, muſt bee carefull to pleaſe their Maſters, Parents, and Husbands, as bearing the Image of God: and to this end, they muſt pray God to make them able, both to obey and pleaſe, they muſt be teachable, and not ſuch as muſt bee continually told of the ſame fault: they muſt auoyd anſwering againe; for, as a ſullen ſilence is hatefull, ſo prating, and haſt to anſwere doth prouokeſſTit: 2.9.10.. Laſtly, they muſt auoyd ſuch ſinnes as proue in their places ſpecially hatefull; as pride, lying, vnfaithfulneſſe, (viz.) to be ſuch as cannot be truſted in any thing; ſtubbornneſſe, ſlowneſſe, eſpecially when they are ſent vpon buſines.
How Miniſters may walke in all pleaſing.As in the Familie, ſo in the Church, Miniſters muſt walke in all pleaſing: and to this end they muſt practiſe what they preach, and auoyd enuy, paſſion, contention, and partialitie; they muſt be wiſe and gentle, apt to teach and inſtruct in meekeneſſe, though they be oppoſedtt2 Tim: 2.24.25.; they muſt be vigilant, ſober, of good behauiour, giuen to hoſpitality; they muſt not be pot companions, or quarrelſome, or couetous, more deſiring and delighting in the85 the gaine of the Benefice, then the profit of the peoples ſoules: they muſt order their families as well as themſelues, and keepe their children in ſu•iection and grauitieuu1 Tim: 3.2.3.4.. Peace, peace, and dawbing with vntempered morter, will not make them pleaſing, though many ſtriue to winne applauſe by ſuch daubing: for the conſcience of the men that are ſo ſoothed doth ſecretly contemne theſe plauſible ſeers.
The Hearers alſo muſt ſtriue to pleaſe their Teachers,How the hearers may pleaſe their Teachers. and that they may doe ſo, they muſt yeeld them meete honour, and ſufficient maintenance, but eſpecially they muſt labour, from the heart, to yeelde obedience to the doctrine of their Teachers: for that pleaſeth a faithfull Miniſter more then all dignities or riches.
3 The Magiſtrate muſt ſtriue to bee pleaſing to the people,How the Magiſtrate may pleaſe the people. and for that purpoſe, they muſt be men fearing GodxxExod: 18., ſtudious of the ScripturesyyI•ſh. 1.9., louers of the goodzzMich: 2: 3., iuſt, hating couetouſneſſe**Exod: 18. •, louers of the Commonwealth, induſtrious to acquaint themſelues with the eſtate of their flockes, walking in and out before the people, with all wiſedome, courage, and grauitie, carefull to purge out thoſe vices, which as euill humours, diſeaſe the publike body, for this eaſeth and pleaſeth the body afterwards: ſuch as will charge and remunerate, as well as puniſh; countenance the good as well as reſtraine the euill: ſuch as in factions and emulations will cleaue to neyther ſide: men that conceiue a generall care for the perſons, goods, and good name of the Subiect: guiding them to holineſſe as well as happineſſe, to ſanctitie as well as ſafetie.
The people againe muſt ſtriue to pleaſe their Rulers,How the people may pleaſe their Rulers. by reuerencing them, and obeying them, though againſt their profit, with conſtancie and for conſcience ſake: they muſt pray for them, and ſpeake well of them. It was without doubt a great contentment to Dauid that whatſoeuer hee did pleaſed the peopleaa2 Sam: 3.36.
Thus of walking in all pleaſing in reſpect of others.
Thirdly, wee muſt walke in all pleaſing towards our owne Conſciences,How we may walke in all pleaſing towards our owne conſciences. prouiding by all meanes for the reſt, peace and contentment of our owne hearts within, and that this inward peace and pleaſing may bee had, many things are profitable and auaileable: 1. Sorrow for our ſinnes; for this ſorrow will be turned into ioybbIohn 16.20.; whereas the end of all carnall laughter will bee ſorrow and vnquietneſſe of heartccLuke 6.25.: and there is no peace to the wicked, and he is wicked that is not contrite in heartddEſay 57. vlt.. 2. The Faith or beliefe of our Iuſtification in Chriſt; for being iuſtified by faith, our ſoules haue peaceeeRom: 5.1.: wee muſt ſeeke the reſt of our hearts in Gods fauour in Chriſt, for hee is the Prince of PeaceffEſay 9.6.. 3. The loue of Gods Law; for great peace and reſt haue they that loue Gods LawggPſalm: 119.165.; yea, it is added, and nothing ſhall offend them. 4. Diligence and conſtancy in the vſe of Gods ordinances: it is a ſecret ioy to the heart of euery one that is a friend to the Bridegroome, to heare the Bridegroomes voycehhIohn 3.29.; and to be much in prayers is a way to bee much in ioyiiIohn 16.24.. 5. Meekeneſſe; while angry and wrathfull perſons fret themſelues, to their owne ſingular euill, meeke men ſhall delight themſelues in abundance of peacekkPſa: 37.8.11.. 6. Iuſt dealing in all buſineſſes with all men: for, the worke of righteouſneſſe is peace, and the effect of righteouſneſſe is quietneſſe and aſſurance for euerllEſay 32.17.. Laſtly, would wee attaine that peace and pleaſing contentment that paſſeth all the vnderſtanding of the carnall man, we muſt take heede of worldly care. In nothing bee carefull.
Obiect. But wee haue ſo many croſſes, how can wee but care? Sol. LetObiect. 2your requeſt be knowne to God. Solut.
Obiect. We haue prayed, and are not rid out of them. Sol. Adde ſupplicationObiect. 3to your prayers. Solut.
86Obiect. Solution.Obiect. We haue prayed, and that earneſtly, and daily, and with much importunitie, and yet are diſquieted ſtill. Sol. Be thankefull for the mercies thou haſt; vnthankfulneſſe hinders the reſtfull ſucceſſe of prayermmPhil. 4.6, 7..
Fruitfull in all goodworkes.] The Sonne of man is aſcended, and hath giuen authoritie and gifts vnto men, and vnto euery ſeruant his worke: hee calls for obedience, and deteſts ſleeping, and requires all watchfulneſſe to the ſpeeding of all his workes, and what he ſaith to one, he ſaith to all, WatchnnMat. 13.34.36.: This is ſhewed vnto all that turne vnto God, that they muſt doe workes meete for repentanceooActs 26.20.; conſidering the ſeaſon, that it is now high time to awake out of ſleep: the might is farre ſpent, and the day at hand, and therefore we ſhould arme and addreſſe our ſelues, to caſt away the workes of darknes, and to labour in the lightppRom. 13.12, 13.. Good workes are the beſt apparell of Chriſtians, profeſſing godlineſſeqq1 Tim 2.10., and their moſt durable riches and treaſuresrr1 Tim. 6.18, 19.. To this end hath the light of the gracious and ſauing Doctrine of God ſhined, that men might be familiarly inſtructed to conceiue the neceſſitie of doing all the workes, both of pietie, righteouſneſſe, and ſobrietieſſTit. 2.12.. Yea, to this end did Chriſt giue himſelfe for vs, and redeeme vs at ſo high a rate, that he might purifie a peculiar people to himſelfe, zealous of good workesttTit. 2.14.. We are the workemanſhip of God, created in Chriſt Ieſus vnto good workes, which God hath ordained that we ſhould walke in themuuEpheſ. 2.10.: and it ſhall be to vs according to our worksxxRom. 2.6.: and therefore it ſhould be our Wiſdome, to ſhew by good converſation our workesyyIames 3.13.: and our Loue, to prouoke others vnto good workeszzHeb. 10.24..
Concerning good Workes, I propound three things:
For the firſt: the works that are done to be ſeene of men are not good worksaaMat. 23.5.. The workes of perſecutors are all noughtbbIoh. 8.39, 40.:What workes are good workes. all works are nought that haue not repentance going before; for good workes are the workes of the penitentccActs 26.20.: all the workes that are done too late are thruſt out of the Catalogue of good workes; as to cry to God after a man hath ſtood out all the opportunities and ſeaſons of graceddProu. 1.28.. It is a ſigne mens workes are not good, when they hate the light, and cannot abide to be reprouedeeIoh. 3.19, 20.. And of the like nature are thoſe workes that are guided after the example of the multitude, of which men ſay, they doe as the moſt doeffExod. 22.. Laſtly, doth not the world hate thee?ggIoh. 7.7. then ſuſpect thy workes.
For the ſecond: that we may haue comfort, that God will account our workes good works:What rules muſt be obſerued to make our workes good works. 1. They muſt be warranted by the word of God: if wee doe truth, we muſt goe to the light that our deeds may be manifeſt, that they are wrought in GodhhIohn 3.21.. 2. Our perſons muſt be made good by iuſtification, we muſt be created in Chriſt IeſusiiEpheſ. 2.10.. Would we worke the workes of God, we muſt beleeue in him that God hath ſentkkIoh. 6.28, 29.. 3. Our workes muſt be finiſhedllIohn 4.34.. 4. By mortification, we muſt purge our ſelues, that we may be meete for the Maſters vſe, and prepared for euery worke we would haue accepted as goodmm2 Tim. 2.21.. Laſtly, the ends muſt bee good: and the ends of all good workes are, 1. The glory of God: 2. The diſcharge of our obedience: 3. The edification of our neighbours: 4. The teſtification of our Faith and Thankfulneſſe: 5. The eſcaping of the puniſhment of ſinne, and the deſtruction of the wicked: 6 The anſwering of our high calling in Ieſus Chriſt: 7. The obtayning of the glory of Heauen.
For the third: in our converſation with men there are diuers kindes of good works;What vvorkes are good vvorks in particular. ſome ſpirituall, ſome corporall: they are good workes to inſtruct, admoniſh, incourage, reproue, and pray for others; to pull an infant, or weake man out of a flaming fire, is a good worke, and ſuch it is to recouer87 a ſinner, by admonition, counſell, &c. It is a good worke to couer infirmities; yea, a multitude of them: and to forgiue treſpaſſes, and to ouercome euill with goodneſſe: ſo alſo they are good workes to grieue with them that grieue, in giuing honour to goe one before another, to lift vp the iuſt praiſes of others, to lend to the needy, and to giue liberally and cheerefully towards the relieuing of the neceſſities of the poore, eſpecially them of the houſhold of Faith.
To conclude, from the manner of phraſe, [bearing fruit in euery good worke] theſe things may be obſerued: Firſt, that good workes are fruites: for they are ſuch things as ſhew our Faith, proue our planting, and yeeld vs comfort in Gods acceptation of them. Secondly, that a religious minde will labour to get fruit of euery ſort; hee will not know a good worke, but he will deſire to carry ſome fruit of it. Thirdly, a Chriſtian man carries his fruit, both becauſe hee carries the bleſſing of his well-doing, and becauſe hee is neuer without ſome fruit, as alſo he ſhall be ſure his workes will go with him, when all things elſe ſhall leaue him.
Thus farre of the eminency of Chriſtians in holy conuerſation.
Increaſing in the knowledge of God.] Whereas a Queſtion might bee asked what ſhould wee doe that we might attaine to the holineſſe of life before deſcribed? Theſe words containe an anſwere to it, that they muſt increaſe in the knowledge of God.
The words in themſelues ſtand of three parts: Firſt, the Grace, Knowledge: Secondly, the Meaſure of it, increaſe: Thirdly, the Obiect, of God. Of the Grace it ſelfe I haue intreated before, onely from the repetition two things may be obſerued.
Firſt, we had need to be often vrged, and put in minde,2 Obſeruation from the repetition. Wee need to be often ſtirred vp to ſeek knowledge. and ſtirred vp to ſeeke knowledge, we are naturally ſo vnapt to ſpirituall things, that line must be vpon line, and precept vpon preceptnnEſay 29.. Of our ſelues there is none of vs haue any great mind to vnderſtand or ſeeke after GodooPſal. 14.2.: or if we begin, we ſoone leaue off to vnderſtand to doe goodppPſal. 36.3.; and ſome of vs are ſo wayward and wilfull, that we know not, nor will not know, but walke on in darkeneſſe, though all the foundations of the earth be mouedqqPſal. 82.7..
Secondly, men are not onely to ſeeke knowledge, that they may be conuerted and ſanctified, and liue a righteous life; but euen after all theſe are attayned, we muſt ſtill be induſtrious to get more knowledge:We muſt ſtill ſeeke to get more knowledge. becauſe knowledge inlarged giues the comfort and ſence of grace receiued: elſe a man may haue Faith, and yet for want of knowledge liue without the comforts of it. Beſides, it furthers the ſanctification of our callings, and the Creatures wee vſerr1 Tim. 4.3.. Further, it makes vs able to diſcerne things that differ, and in matters of ſaluation to truſt our owne FaithſſPhil. 1.10. 1 Iohn 4.1.; and it keepes downe corrupt affectionsttEſay 11.7.9. and in what meaſure we retain our ignorance, we retaine feare, and the ſpirit of bondage.
Increaſing.] The adiunct increaſe followes. Here are two Doctrines. Doct. 1
Firſt, that wee muſt increaſe in knowledge; elſe that we haue, will decay, and knowledge is giuen but in part, and not all at once. Beſides, it is a ſpeciall part of GODS Image; and therefore of great both neceſſitie and honour. If men bee neuer weary of ſeeking for wealth and riches, why ſhould a Chriſtian be weary of ſeeking Wiſedome, which is better then all treaſures?
Secondly, that increaſe of knowledge is a great furtherance of holy life:Doct. 2the preuailing of ſinne in the life of the Iewes was cauſed by the preuayling of ignoranceuuEſay 1.3.. Therefore there is no mercy, nor pietie in the Land, becauſe there is no knowledge of God in the LandxxHoſ. 4.1.2.. God ſhewes his righteouſneſſe to them that know himyyPſal. 36: 10.. And therefore neyther the Papiſts muſt tell88 men that Ignorance is the Mother of Deuotion: nor the common Proteſtant ſo idly aske, what needes all this knowledge?
More particularly, three queſtions may be here reſolued.
What are the lets of increaſing.Queſt. 1. What are the lets of increaſe? Anſ. There are many lets. 1. Ill opinions about knowledge: as that it is vnprofitable, vnneceſſary, &c. 2. Abuſe of our Callings. 3. The loue of other thingszzIer. 9.23.24.. 4. The ſmothering of doubts, difficulties, and preiudice in the vſe of the meanes. 5. Securitie; when a man growes proud of what hee doth know, and preſumes of Gods mercy for what he wants. 6 Preſumptuous ſinne, as it hinders other graces, ſo it caſts men behinde hand in knowledge. 7. Reſiſting of Gods Spirit, pricking the conſcience to get it awake, and ſmothering of terrors**Hoſ. 6.1.2.3.. 8. Internall euils nouriſhed, as luſtaaTim: 3.7., euill thoughtsbbPro. 14.22., paſſionccProu. 14.29. How we may know when we increaſe with knowledge. What we muſt doe that wee may increaſe in knowledge, &c.
Queſt. 2. How may we know when we increaſe in knowledge. Anſ. We increaſe in knowledge. 1. If we increaſe in affection to the meanes: for God is neuer wanting in the ſucceſſe. 2. If we increaſe in the power of godlineſſe: it is certaine, wee grow in knowledge if wee grow in grace. 3. If wee grow ſtayed, and ſetled, and more reſolued in the doctrine of Gods grace, and practiſe of holy life.
Queſt 3. What muſt we doe that wee may increaſe? Anſ. We muſt obſerue theſe Rules. 1. We muſt practiſe what we doe already knowddIohn 7.17. 2. Wee muſt not be ouer-curious, or ſuffer our ſelues to be drawne aſide, with fond queſtions, controuerſies and ſpeculations, but be wiſe to ſobrietyeeRom. 12.13.. 3. Wee muſt redeeme the time, and watch to all the opportunities, for the vſe of the meanesffEpheſ. 5.16.. 4. Wee muſt vſe the world as if wee vſed it not. 5 We muſt acknowledge, that is, confeſſe and profeſſe what we know, leaſt God by our vnthankefulneſſe and fearefulneſſe, be prouoked to ſcourge our ſpirits with a ſlumber or reprobate ſenceggRom: 1.28.. 6. Wee muſt minde our owne wayhhProu: 14.8.. Laſtly, we muſt vſe Gods ordinances, and all of them, and without interruption, conſtantly and cheerefully.
Thus of the Grace it ſelfe, and the Meaſure of it: the Obiect followes.
Of God.] Our knowledge muſt be of God foure wayes:Our knowledge muſt be of God foure waies. for firſt, it muſt be ſpirituall and diuine knowledge, not humane, naturall, and earthly. 2. It muſt be of God; as hee is the author of it, we muſt ſeeke it from aboue, by prayer. 3. It muſt be of God, as he is the end of it, it muſt draw vs nearer to God. Laſtly, God muſt be the obiect of it, we muſt know Gods Name. In this laſt ſence here are two things imported.
Firſt, that euen after regeneration there may be ſometimes ſome working of the ſeedes of Atheiſme. So wretched is the euill nature of man, that in this reſpect there is cauſe many times to hang downe the head with horror, ſhame and bitter mourning of heart, and confuſion of face.
Secondly, that increaſe in holy conuerſation doth abate the mouings of Atheiſme: as any be more holy, ſo they are more freed from the trouble of them. Be firſt holy, and then be an Atheiſt, (profeſſed or reſolued,) if thou canſt.
Concerning the knowledge of God foure things are to be conſidered: 1. How he is made knowne: 2. Who they are that God chargeth with this, that they know him not: 3. How it comes to paſſe that man knowes not his God: 4. What we muſt doe, that we may know God.
How God is made knowneGod is made knowne, 1. in his Sonne: in Chriſt, God is as it were viſibleiiIohn 14.9.. 2. By his Spiritkk1 Cor. 2.10.11. 3. By his worde; both by the teſtimony it giues of God, and by the relation of Propheſies accompliſhed, and Miracles wonderfully wrought; it ſhewes a God, as it is a ſacred treaſury preſeruing the memory of wonderfull things. 4. By his workes; and that either in generall, as God hath ſtamped vpon them ſome markes of his inviſible thingsllRom. 1.; or in his89 particular workes, as the founding of the Earth, the hanging of the Cloudes, the ſpreading out of the Heauens, the recoyling of the Waters, leauing an habitation for man; terrours of Conſcience, Plagues vpon wicked men at their wiſh, anſwering of Prayers, Miracles, the Soule of Man, and ſtate of Diuels.
2 There are many ſorts of men; yea, euen in the Church,Who they are that know not God. beſides profeſſed Atheiſts, that are hated of God, and charged with this, that they know not God: as, 1. All that keepe not his CommandementsmmEſay 1.5. 1 Iohn 2.4.: 2. All that heare not vsnn1 Iohn 4.6.: 3. All PerſecutorsooJohn 16.3.: 4. All that honour not ſuch as feare Godpp1 Iohn 3.1.: 5. All that deny the Natures or Offices of the Sonne of Godqq1 Iohn 2.23. The cauſes of this ignorance of God..
3 This wretched Atheiſme and Ignorance of God, and euill thoughts of his Nature, Preſence, Attributes, &c. is cauſed: firſt, by corruption of our natures in the Fall: 2. It is increaſed by the cuſtome of all ſorts of ſinnes: 3. If it preuaile, it may come by ſome ſpeciall iudgement of God, who being prouoked by other ſinnes, doth leaue men to a ſpirit of ſlumber, or eternally reiecting them, doth leaue them to a reprobate ſence, or in the power of the ſinne againſt the holy Ghoſt.
4 That we may know God and increaſe in it, wee muſt view his workes,What wee muſt do that we may know God. ſearch his Booke, obey the motions of his Spirit, humble our ſelues to ſeeke the ſignes of his preſence, and for the better ſucceſſe in all, labour for a pure heartrrMath. 5.6..
Hitherto of the Obiect, Parts, and End of Knowledge: the Cauſe followeth in theſe words.
IN the words I note, 1. The thing it ſelfe, Strengthened. 2. The manner of it, in all might: 2. The ground of it, according to the power of his glory, or glorious power.
From the Coherence I obſerue that wee muſt bee ſtrengthened in Grace, before wee can be filled with Knowledge: till Grace preuaile, euill motionsDoct. 1and temptations grow many times too hard for the ſeedes of Knowledge: and the Diuell ſteales away much of the ſeede.
Strengthened.] There are two ſorts of Chriſtians fearing God: ſome areDoct. 2ſtrengthened with all might;Two ſorts of Chriſtians. ſome are feeble in the Knowledge and Grace of God. There are ſtrong Chriſtians and weake; infants, and men of riper age. It is profitable more exactly to conſider of both: and in the weake Chriſtian I conſider, 1. Who are weake: 2. What helpes to make them ſtrong in the might of God.
For the better vnderſtanding of the firſt, I propound three things. 1. What the Infant or weake Chriſtian wanteth, by which hee diſcouers his weakeneſſe. 2. What he hath, notwithſtanding his wants. 3. The happineſſe of his eſtate, though he be weake.
They are but Babes and infants in Grace: 1. Who are Infants in grace.That know not the loue of Chriſt, with particular, diſtinct, and full aſſuranceſſEpheſ. 3 19.20.17.. 2. That are not able to practiſe the more ſtrong and purging duties of mortificationttMath: 9.15. &c. . 3. That ſerue any paſſion and vnruly affectionuu1 Cor: 3.1.2.3. 4. That are vnſetled in the way of lifexxIohn 14.5., and toſt with the winde of contrarie doctrineyyEpheſ: 14.. 5. That ſticke at acknowledgement, and dare not ſtand out to the profeſſion of the truthzzEpheſ: 4.13.. 6. That cannot digeſt ſome truths of God, as being ſtrong meate, and in their account hard ſayings. 7. That are inexpert and vnskilfull in the word of righteouſneſſeaaHeb: 5.12.13. (eſpecially, if they be ignorant in the principles,**Iohn 6.60. & 16.22.) other ſignes may bee gathered from the contrarie eſtate of the ſtrong Chriſtian afterwards.
90What the weake Chriſtian hath.2 Yet the weakeſt Chriſtian (whatſoeuer hee wants) hath theſe things: 1. Hee diſcernes the ſeaſon of Grace, and the day of his peace and redemption, which the wiſe-men of the world doe notbbMath. 16.3.. 2. Though in his owne account hee can doe but little for the truth, yet hee will bee ſure to doe nothing againſt the truth, if hee may know itcc2 Cor: 13.8.. 3. Hee is not in the fleſh, hee is more then a naturall man, hee is borne againedd1 Cor: 15.50. Iohn 3.5. Rom: 8.8.. 4. Hee hath an earneſt appetite and conſtant deſire after the ſincere milke of the Wordee1 Pet. 2.2.. 5. Hee beleeues whiles hee ſtruggles with vnbeliefe. 6. The ſtrong man armed, which is the Diuell, is ſo caſt out by Chriſt, that hee preuailes not as hee was wont. 7. He can deny his reaſon, pleaſures, profits, and beloued ſinnes, and take vp his Croſſe in ſome meaſureffLuke 14.26.27.33.. Laſtly, ſuch a dore may bee opened to them that haue little ſtrength, as no man can ſhut, and ſuch courage they may haue, that they will ſticke to the word, and keepe it as their beſt treaſure, whatſoeuer they loſe, and by no meanes be induced to deny Chriſt and his NameggReuel. 2.8.9.
His happines though he be weake.3. His caſe is happy though weake, for hee hath ſuch a High Prieſt, and Sauiour, as knowes how to haue compaſsion on the ignoranthhHeb. 5.2., and is touched with a feeling of his infirmitiesiiHeb. 2.18., and hath wrought the reconciliation of all his brethren, and was tempted himſelfe: and therefore will ſuccour the weake when hee is temptedkkHeb. 2.18.: and will ſee to it, that more ſhall not bee laide vpon him then hee is able to bearell1 Cor: 10.; it being his charge and office to prouide, that the bruiſed Reede be not broken, or the ſmoaking Flaxe quenched, till iudgement be brought foorth vnto victory. And at all times the weakeſt Chriſtian may goe boldly to the throne of Grace, and obtaine mercy to helpe in time of needemmHeb. 4. vlt. Helpes for the weake Chriſtian..
The helpes for ſtrengthening of the weake, are of two ſorts: ſome without vs, ſome to be vſed by vs.
Without vs, there are many things that may ſtrengthen, and incourage, and animate the weake: 1. There is propoſed a glorious inheritance to them that ouercome. 2. We haue the example of all the Saints. 3. We haue a ſtrong and ſure foundationnn2 Tim. 2.19.. 4. We haue a ſtrong God, and his power is engaged to exerciſe it ſelfe in our weakeneſſe, and to keepe vs vnto ſaluation, without falling, till hee preſent vs faultleſſe before the preſence of his gloryooIud: 24. 1 Pet: 1 5. 2 Cor: 12.9. 5. Wee haue a ſtrong word of God, able to builde vs vp, and make vs wiſe, and ſaue our ſoulesppActs 20.32. 2 T•m. 3.16. Iames 1.21., as being Gods Arme, and mightie inſtrument, of his powerqq1 Cor. 1.18. Rom. 1.10.. 6. The ſpirit of God is a Spirit as of Grace, ſo of Powerrr2 Tim 1.7., and helpeth the weake, as in PrayerſſRom. 8.26., ſo in euery Dutie and grace. 7. Wee haue a ſtrong Sauiour: Chriſt doth ſtrengthen and incourage the Chriſtian three waies: firſt, by his owne example, becomming a patterne to vs to follow: ſecondly, by application; for vnto all that lay hold on him by Faith, hee is a Prieſt after the power of endleſſe lifettHeb: 7.16.; the Wiſedome of God, and the Power of Goduu1 Cor: 1.24.: thirdly, by operation, for hee hath borne our infirmities, by his one offering hee hath and doth conſecrate and make perfect our perſons and workes, in Gods ſightxxHeb: 2.10.; he doth vnite vs to the FatheryyIoh. 17.21.23; hee giues vs his Fathers glory, both in that he giues vs ſuch Graces as will bring to glory, and in that hee giues vs credit where himſelfe and the Father are in credit. Thus of the helpes without vs.
If any aske in the ſecond place, what wee muſt doe, that wee may bee ſtrengthened. I anſwere: 1. Wee muſt pray for Knowledge and Faith, to diſcerne and beleeue Gods power and promiſe: Epheſ. 1.8. &c. And in the fourth of that Epiſtle there are fiue things more to be done, that wee may attaine to a ripe age in Chriſt, firſt, wee muſt ſubiect our ſelues to bee taught, and wrought vpon, by ſuch Teachers as are ſet ouer vs by Chriſt. 2. Wee muſt reſolue and ſettle our ſelues in the doctrine of the foundation and the Principles of truth, that wee bee not toſſed to and fro with euery winde. 3. Wee muſt ſo be ſatisfied with the voyce of Chriſt in our Teachers, that91 we caſt aſide all reſpects of the voice of ſtrangers, not opening our••res willingly to the ſleights of cunning men, that will lie in waite to deceiue vs. 4. We muſt take heede of perſonall diſcords with any that feare God, following the truth in loue. 5. Wee muſt mutually ſtriue to yeeld and ſeeke helpe to and of one another, that euery ioynt in this myſticall body, according to the meaſure of the part may ſupply and make vp the increaſe of the body by vertue of vnion with the Head, and communion with the MemberszzEpheſ. 4.11. to 17.. Beſides, if we would increaſe in ſtrength, wee muſt let Patience haue his perfect worke, making conſcience to mortifie corrupt paſſions, as worldly griefe, anger, frettingaaIames 1.4., &c. And laſtly, wee muſt bee carefull to keepe what God hath giuen vs, that no man take away our crowne. Neglect of grace receiued is a great hinderance of ſtrength and increaſe.
Thus of the weake Chriſtian.
A ſtrong Chriſtian diſcouers himſelfe by diuers things. Firſt,Of the ſtrong Chriſtian: and how he may be knowne. hee is ſpirituall, that is, ſuch a one as not onely hath a taſte and deſire after ſpirituall things, but is alſo ruled by the Word and Spirit of God, that hee reſtraines the euils of the fleſh both in heart and life, ſo as hee giues not occaſion eyther of ſcandall to the weake, or of ſcorne to them that are withoutbb1 Cor: 3.1.. Secondly, hee is able to be baptiſed with the baptiſme that Chriſt was baptiſed with, and to drinke of the cup that Chriſt dranke of: he is not onely willing to beare ordinary wrongs and croſſes, but is prepared for the worſt the world or Sathan may doe to himccMat: 20.22.23.. 3. Hee can beare the infirmities of the weake, and in conuerſing, deny himſelfe, and pleaſe his Brother in that that is good to edificationddRom: 15.1.2.. 4. Hee is full of goodneſſe and knowledge, and is able to admoniſheeRom: 15.14., and comfort others, with the comforts hee hath found himſelfeff2 Cor: 1.4. 5. Hee ſinnes not in wordggIames 3.1., that is, hee is able to gouerne his tongue with Wiſedome, Meekeneſſe, Grace and Truth. The ordinary faults of ſpeech are not found in his Tongue. 6. He is not carefull for his life, to take thought for what he ſhall eate, or what he ſhall drinke; nor doth he diſquiet his heart about his body, what he ſhall put on: for theſe outward things hee can eaſily truſt his heauenly FatherhhMath: 6.25.30. 7. He can loue his enemies, endure wrongs without reſiſtance or reuenge; or if hee vſe the helpe of the Magiſtrate, hee can ſeeke it without malice or crueltie: hee can bleſſe them that curſe him, and pray for them that deſpight him, and doe good to them that hate himiiMath: 5: 38. to the end.. Laſtly, in Faith hee is ſtrong, like Abraham, Rom. 4.16. to the end. Hee can beleeue things to come as well as if they were preſent, Verſ. 17. hee can beleeue aboue hope and vnder hope: Verſ: 18. hee looketh, not to the meanes, but to the promiſe: Verſ. 19. hee vanquiſheth doubts: Verſ. 20. hee is as thankefull for promiſes, as others would bee for performances: Verſ. 20.21. for theſe things were not onely true of Abraham but may be true in vs alſo, Verſ. 23.24. who may haue as great helpe from Chriſt as euer he had, Ʋerſ. 25.
Thus of the ſtrong Chriſtian.
In all might.] Note how the Apoſtle preſſeth to perfection: before,Why all might in all knowledge, all pleaſing, all good workes; now, in all might. And wee had neede to be ſtrengthened with all might, becauſe not one part of the ſoule onely is to be looked to, but the whole ſoule, ſpirit and life throughout: nor haue wee one Grace to tend, but all ſorts of Graces from God: nor doth there abide vs one trouble, but calamities, indignities, and temptations of all ſorts. Wee haue not one aduerſary to encounter, but many, and of many ſorts; inward, outward, viſible, inuiſible, publike, priuate, at home and abroad. Neyther doe wee ſtand vpon our guard at one time, but muſt looke to our ſelues in all theſe reſpects at all times.
It muſt be all might that we ſhould labour after in foure reſpects:All might in foure reſpects.
Firſt, it muſt bee a Might that extends to the ſtrengthening of all the92 faculties of the ſoule, powers of the body, and duties of the life: our Mindes muſt bee ſtrengthened in the approuing of truth and goodneſſe, and in reprobating of euill and falſhoodll1 Cor: 14.20.: our Memories muſt bee ſtrengthened in retayning and recording the ſecrets and hid things of God, which are committed to it: the Will muſt be ſtrengthened in the Election of good, and reiection of euill: and our Affections neede ſtrength alſo: thus wee were to be ſtrengthened in PatiencemmIam: 1.4., Ioynn1 Theſ: 5.16., Loueoo1 John 4.18., MercyppCol: 3.12., Hope and Confidenceqq1 Pet: 1.13., DeſiresrrPſal: 27.4., in ReuerenceſſHeb. 12.28., in Hatred of ſinnettPſal. 139.21.22., Contempt of the WorlduuPhil: 3.8. Eſay 30.22.. So doe wee neede ſtrength to euery dutie of holy life.
Secondly, it muſt be a Might that is gotten from the vſe of all the meanes, wee muſt be ſtrengthened in the power of euery ordinance of God, and ſupported with the vſe of euery helpe to make vs ſtrong.
Thirdly, it muſt be a Might ſhewed in the vſe of all the Armour of God. Wee muſt ſtrengthen our ſelues with euery piece of Armour, whether it bee Armour of Defence, as the Girdle of Truth, the Breſt-plate of Righteouſnes, the Shooes of the Goſpell of Peace, the Shield of Faith, the Helmet of Hope: or Armor of Offence, as the Sword of the Spirit, Gods Word, and the Darts of PrayersxxEpheſ: 6.12..
Fourthly, it ſhould be a Might extended to all poſſible degrees and power of euery Grace and dutie: thus in mercy wee ſhould communicate in all good thingsyyGal: 6.6. our ſeruice ſhould be an heartie SeruicezzEpheſ. 6.6., wee muſt loue the Lord with all our hearts, with all our ſoules, with all our might**Deut. 6.5..
According to the power of his glory.] In the handling of theſe words, I conſider them, firſt, apart: ſecondly, as they are ioyned together: and thirdly, the Doctrines out of them.
Here are two things laid to pawne for the ſtrengthening of the weake Chriſtian, Gods Power, and Gods Glory.
The extent of Gods power.Power is one of the Attributes they call in Schooles relata: the Power of God is infinite, both in reſpect of Eſſence (for it is as large as the Eſſence; yea, it is the Eſſence it ſelfe) and in reſpect of Obiects, hee hath not done ſo much, but farre beyond our capacities, hee could doe infinitely more: and ſo is it infinite in reſpect of continuance. Yet to ſpeake of it according to our capacities;What God cannot doe. it is reſtrayned, 1. By his Will; hee cannot doe what his Will is againſt: 2. By his glory; hee can doe nothing againſt his owne Glory: 3. By his Nature, hee cannot lye &c. becauſe it is againſt his Nature: 4. In ſome reſpects by the nature of the Creature; ſo as whatſoeuer deſtroyes the eſſentiall definition of the Creature, God cannot doe: as God cannot make a man vnreaſonable, and yet hee remaine a man; hee cannot make a body infinite, and it remaine a body ſtill: 5. Sometimes by the condition and qualities of the Creature; as, Be it vnto thee according to thy Faith: 6. By impoſſibilitie; I ſay, by that which is ſimply impoſſible, for there are many things vnpoſſible in reſpect of vs, which are not onely poſſible but eaſie to God. And therefore the common-people reaſon fooliſhly; God can ſaue mee, therefore hee will doe it: and the Papiſts as wilfully; Chriſt can be preſent in the Sacrament, therefore hee will. For beſides that they will neuer prooue his body can be in all places, at one time, truely and locally preſent, remayning a true body; they alſo reaſon but abſurdly, till they finde his will to be there in their manner.
What the glory of God is.The Glory of God is taken ſomtimes for the ſigne of his preſence, Exod. 16.10 for the meanes of his worſhip: 1 Sam. 4.22. for praiſe and honour: 2 Chron. 29.11. But here it is taken for the excellencie of God aboue all creatures, as it may be reuealed. Wherin God excels the creature.God is more excellent then all Creatures, in Trinitie of Perſons in one eſſence, in perfection of Nature, in infiniteneſſe of being, in eternitie, in puritie and ſingleneſſe, in immutabilitie of Nature, Will, and Qualities; in vnderſtanding, in preſcience (which abſolutely falleth to no creature)93 in the Idea of Vertue, and in omnipotencie. By reaſon of mans fall and cuſtome in ſinne, Gods glory is much darkned: ſo as now man of himſelfe cannot ſo conceiue of the wonderfull excellencie of his Creator.
Gods Glory is reuealed vnto man, 1. By his WorkesaaPſal. 104.31.:How many wayes Gods glory is reuealed. eſpecially his dreadfull and great workesbbEſay 24 16.. 2. By the Signes of his preſenceccExod. 16.10.. 3. By the meanes of his worſhipdd1 Sam. 4.22. Pſal. 89.7.. 4. By the Confeſſion of guilty perſonseeIoſh 7. 1 Sam. 6.5. Mal. 2.2.. 5. By the Prayſes of his ſeruants: and therefore to giue glory, is tranſlated, to giue thankesffLuk. 17.18.. 6. By Chriſt, who is the Lord of glorygg2 Cor. 2.8., the King of gloryhhPſal. 24., he maketh the Glory of God, as it were viſible in his fleſh. 7. By Mankk1 Cor. 11.7.. 8. By the Spirit of ReuelationllEpheſ. 1.17.. 9. By the Goſpellmm1 Tim. 1.11. Who ſee Gods glory..
But if you aske who of all men ſee Gods glory; I anſwer, onely the Saints, in the brightnes of itnnPſal. 89.7. Eſay 26.10.11; to wit, ſuch as haue the Goſpell ſhining in their heartsoo2 Cor. 4.3. &c. Eſay 61.1, 2, 3., &c. ſuch as acknowledging Gods threatnings, turne vnto him by true repentanceppIer. 13.16.: ſuch as lead an holy and innocent lifeqqPſal. 138.5. &c. Eſay 58.7.8, 9.: ſuch as haue a true and liuely FaithrrIohn 11 40. Eſay 46.12.13 Foure reaſons why the power of God is ſaid to be the power of his glory. About falling from grace & perſeuerance. Proofes that Gods elect cannot fall away. This doctrine doth not tend to ſecuritie..
Thus of the words apart. Iohn 1.14.
Power of his Glory.] There are foure Reaſons why the Power of God ſhould bee ſaid to bee the Power of his Glory, or glorious. 1. Becauſe it will neuer leaue ſtrengthening, till it bring to Glory. 2. Becauſe the power of all the meanes of ſaluation is from heauen, and therefore a glorious power. 3. Becauſe Gods Glory ſets his Power aworke, in as much as by promiſe it lyes ingaged to his people. 4. It is a glorious Power, becauſe of the perſons and things that are vſed in Gods worke, as God himſelfe, the Sonne of God, the Spirit of God, ordinances that are of God, and men ſpecially conſecrated by God.
Doctrines. Firſt, the perſeuerance of Gods children is moſt certaine: ſo long as there is Power in God or Glory, they cannot fall away by loſing their happineſſe.
This point hath abundant and apparant confirmation out of the old Teſtament in theſe places, Pſalm. 145.10.13.14. Eſay 42.3. Ezech. 36.24, 25, 26, 27. Ierem. 32, 40. Hoſ. 2.19. Out of the Goſpels, Matth. 16.18. and 24.25. Iohn 4.14. and 5.24. and 6.39. and 10.28, 29. and 13.1. Out of the Epiſtles alſo, Rom. 6.8, 9, 10, 11. and 8.30. and 11.29. Epheſ. 4.12.17. Phil. 1.6. 2 Tim. 2.19. Hebr. 7.16. 1 Ioh. 2.19. and 3.9. 1 Pet. 1.5.13.18.20.23.
Secondly, there is little reaſon of preſumption in this Doctrine: for, as Power will preſerue, ſo Glory will reuenge: if ſuch as are in couenant with God returne to ſinne, woe vnto them, Gods Glory will not beare it; and he hath many wayes to ſcourge them: for by their ſinnes they may bring vpon themſelues croſſes of all ſortsſſPſal. 89.22. Eſay 30.20. Zach. 13.7, 8, 9. Mich. 7.9.18., terrors of ConſciencettPſal. 51., loſſe of many gifts, and want of ſenſe of all grace, Gods preſence, and the ioyes of his promiſes, and SaluationuuPſal. 51. Cant. 3., Church cenſuresxx1 Cor. 5., the want of many bleſſingsyyIer. 5.24, 25., ſore trauell and terrours vpon their returne againezzPſal: 51. Motiues to Patience., terrible buffets, both of the Word and Spirit, &c. And therefore we ſhould worke out our ſaluation with feare and trembling. It is a fearefull thing to fall into Gods angry and ſcourging hand.
Hitherto of the Obiect, Parts, Ends, and Cauſes of Knowledge: the Effects follow, which in the end of the Verſe are noted to be three, viz. Patience, Long-ſuffering, and Ioyfulneſſe.
Patience.] This is a vertue that well becomes a Chriſtian, and a bleſſed fruit of the tree of life, much to be deſired of man: though it may ſeeme troubleſome to the fleſh to endure croſſes and afflictions, yet if all things be conſidered, it is a vertue of great praiſe. God himſelfe is magnified of Men and Angels for his patience and forbearanceaaRom. 2.4.. It is the admirable94 glory of the Sonne of God, that in the great worke of his Father, about the gathering of the Churches, in the middeſt of the oppoſitions of the world and euill Angels, hee ſhould not cry, nor lift vp, nor cauſe his voyce to be heard, and yet hold out without failing or diſcouragementbbEſay 42.2.4.: yea, as the Captaine of our ſaluation, hee was made perfect by ſufferingccHeb: 2.10.. This is the praiſe of the Saints, (which they may remember with comfort) that they haue endured many and great fights of afflictionsddHeb: 10.32.. The Souldier cannot pleaſe his Captaine, vnleſſe hee endure hardneſſe; nor hee that ſtriueth for Maſteries be crowned, vnleſſe hee toyle in the Combat; nor the Husbandman reape, vnleſſe hee patiently endure the labour of ſowing, and waite till harueſtee2 Tim: 2.3.5.6.. All that will liue godly muſt ſufferff2 Tim: 3.12.: the holy exerciſe of Chriſtian Patience is a good ſigne that men are good hearers of the Word, and that they practiſe what they heareggLuke 8.15.. Men are not therefore miſerable becauſe they ſuffer muchhhMatt: 5.10.: Chriſtians neede not to be aſhamed to ſufferii2 Tim: 1.22.: they may bee troubled on euery ſide, yet not diſtreſſed: they may be perplexed, and yet not deſpaire: they may be perſecuted, and yet not forſaken: they may be caſt downe, and yet not deſtroyedkk2 Cor: 4.8.9.. Patience is a vertue full of good fruites: it appeaſeth ſtrifellProu: 15.18. & 25.: it helps away the Croſſe, (it is impatiencie and ſtubbornneſſe that makes the Father continue to beate his childe) it fits vs for perſeuerance with comfort, as the Coherence ſhewes, The patient abiding of the poore ſhall not periſh for euermmPſal: 9.: but they ſhall receiue, at the length, a crowne of lifennIames 1.12.. The worth of this grace appeares by the hurt of impatiencie: for Impatiencie exalts follyooPro: 14.17., depriues a man of the poſſeſſion of his owne ſouleppLuke 22.19., diſhonours all a mans gifts and graces, and all the good things hee hath before doneqqIob 4.6. &c. , &c. Let vs therefore runne with patience the race that is ſet before vs. Thus did Chriſt endure the Croſſe, and now weares the CrownerrHeb: 12.1.2.3. The things we commonly beare are nothing to that Chriſt and the Martyrs haue borne: wee haue not yet reſiſted vnto bloudſſVerſ. 4.: by ſuffering wee may reape the comfort that wee are Sonnes and not BaſtardsttVerſ. 5.6.7.8.; beſides the profit of our ſufferings, which God euer intends to the patient, viz. the holineſſe of the heart, and fruitfulneſſe of the lifeuuVer. 9.10.11. What wee muſt doe that wee may be patient..
That wee may be patient, firſt, wee muſt get Wiſedome, and if we want it, aske it of God. It is Ignorance makes men paſſionate: a great vnderſtanding is ſlow to wrathxxPro: 14.29. Iames 1.3.4.6.. Secondly, wee muſt get Faith to beleeue our owne reconciliation with God: our hearts neede not to be troubled, if we beleeue in God the Father, in Ieſus ChristyyIohn 14.1.. When the heart is poſſeſſed with peace in the aſſurance of Iuſtification by Faith, then it is eaſie to be patient in tribulation; yea, to reioyce in afflictionzzRom: 5.1.2.4 John 14.27.. Thirdly, we muſt be much in the meditation of the comforts of another life. Fourthly, we muſt be often and conſtant in prayer**Rom. 12.12.. Fifthly, the hearing of the word faithfully and conſcionably breedes a patient minde: and therefore is the Word called a Word of Patience;aaReuel. 3.9. the Comforts of the Scripture beget both Patience and HopebbRom. 15.4.. Sixthly, wee muſt be temperate in the deſires after, and vſe of outward things; therefore are men vnquiet vnder the loſſe, abſence, want, or deſire of earthly things about their bodies or eſtates, becauſe they haue not ſobriety and temperance in their hearts and carriagecc2 Pet. 1.6.. Seauenthly, if we would haue patience, wee muſt be carefull by godly Sorrow and Confeſſion to caſt off the ſinne that hangeth on ſo fast: it is our wretched corruption of Nature that makes vs ſo vnquiet, it is nothing without vsddHeb. 12.1. . Laſtly, we muſt be diligent in our callings, and truſt vpon God, and caſt all our care on him. Idleneſſe and vnbeleefe are the great nurſes of impaciencie.
We muſt ſhew Patience in ſeuen things.Thirdly, wee muſt exerciſe Patience in ſeauen things. 1. In bearing the common croſſes that accompany our mortall eſtate of life, and therein to put on, as neare as wee can, Iobs minde, and in all loſſes or wants to giue95 glory to God, acknowledging that he hath as much right to take away, as reaſon to giue. 2. In bearing with the infirmities of ſuch as are about vs, with whom wee converſe, that ſhew themſelues to be ſo, out of weakneſſe, Rom. 15.1.3.4. 3. In enduring perſecution of all kindes for the truths ſake, 2 Tim. 3.12. 2 Theſ. 1.5. Reu. 2.8. 1 Pet. 4: 12. &c. 4. In tentations there is vſe of Patience, both in waiting vpon God for ſuccour, and iſſue, and in keeping the ſoule at as much reſt and quietneſſe as may be: it is the Diuels deſire to ſet vs on a hurry, hee knowes his tentations will then worke beſt, Iames 1.4. 5. In the expectation of the performance of Gods promiſes, and our ſpirituall happineſſe in Chriſt, Hebr. 6.12. and•0.35, 36, 37, 38. 6. In the troubles of the minde and conſcience, beleeuing Gods truth, and wayting for the appearing of his face, and the healing of the ſoule. 7. In perſeuerance in well doing vnto the end, Mat. 24.13. Rom. 2.7. Reuel. 2.2. Gal. 5.9. 1 Iohn 3.2.
Long-ſuffering.] This vertue, in caſe of wrongs,Motiues to Long-ſuffering. muſt order vs aright in our ſelues and toward other: in our ſelues it muſt reſtraine Anger and deſire of reuenge; and great reaſon, for God himſelfe ſuffers wrong, and that long too, and it is Gods commandment we ſhould ſuffer longffMat. 5.21.22.45. Rom. 12.21.: beſides,eeExod. 34.6. 1 Pet. 2.22. iniuries befalls vs by Gods prouidencegg2 Sam. 16.10.; and reuenge is Gods righthhRom. 12.19.. Moreouer, theſe raging and reuengefull affections are great hinderances both to Prayerii1 Tim. 2.8., and to the profit of the WordkkIames 1.21.. And laſtly, anger lets the Diuell into a mans heartllEpheſ. 4.21..
Queſt. 1. But how ſhould I preuent it being wronged? Anſ. Firſt, carry ſome of thine owne ſinnes alwayes in thy minde, that being prouoked thou maiſt turne the courſe of thine anger thither. Secondly, auoyd the occaſions, which are both contentionsmmPhil. 2.3. and contentious perſonsnnProu. 22.26.. Thirdly,Queſt. bee daily iealous ouer thine affection, and keepe them downe by prayer.
Queſt. 2. What if paſſion do ſodainely ſurprize me? Anſ. 1. Anſ. How to preuent anger & deſire of reuenge being wronged.Conceale itooProu. 12.16.. 2. Depart from them with whom thou art angrypp1 Sam. 20.34 Gen. 27.43.44.. 3. Appoint at the leaſt that bound vnto thine anger, that the Sunne goe not downe vpon thy wrathqqEpheſ. 4.26..
Towards others we muſt ſhew the practiſe of this vertue thus.
In things that might diſpleaſe vs; but not hurt vs, endure them without any notice at all: and in things that doe hurt, if they be leſſer iniuries,Queſt. ſee them and forgiue them; and in the greater wrongs,Anſ. thou muſt ſeeke the help of the Magiſtrate, and the Law, after thou haſt ſought all priuate meanes, by intreaty, offers of peace, deſire of Arbitration, &c. follow the Law with loue to thy aduerſarie, without paſſion or rage, and in the iſſues bee moderate, without ſhewing extremitierrMath. 5.25. & 18.15. Rom. 12.18. 1 Cor. 6.5. Gods people haue cauſe to be ioyfull..
Ioyfulneſſe.] A Chriſtian eſtate is a ioyfull and comfortable eſtate. Sauing knowledge makes a man liue ioyfully and comfortably. True ioy is one of the fruits Gods Spirit beareth in the heart of a Chriſtian; yea, it is a chiefe part of that kingdome that God beſtoweth on his people on earth. None haue cauſe of ioy but the children of Sion, and none of them but haue great reaſon to ſhout for ioy, to reioyce and be glad with all their heartsſſZeph. 3.14., Zeph. 3.14. Is it not a great Mercy to haue all the iudgments due vnto vs for ſinne, taken away? and the great enemy of our ſoules caſt out? Is it not a great honour that Iehouah, the King of Iſrael, ſhould be in the middeſt of vs? and that our eyes ſhould not ſee euill any more? What ſweeter encouragement then that the Lord ſhould cauſe it to be ſaid vnto vs, feare not? and againe, Let not your hands be ſlacke? If we haue great croſſes, enemies, dangers, wants, temptations, &c. wee haue a mighty God; if there be none to helpe vs, he will ſaue; yea, he will reioyce to doe vs good; yea, he will reioyce ouer vs with ioy; yea, he ſo loues vs, that he will reſt in his loue and ſeeke no96 further. Shall man be ſorrowfull when God reioyceth? Shall the Lord reioyce in vs, and ſhall not we reioyce in GodttZeph. 2.14. &c. , &c. And if theſe reaſons of ioy be contayned in one place of Scripture, how great would the number of reaſons grow, if all the Booke of God were ſearched? ſuch a ioy and contentment is the ioy of Chriſtians that croſſes cannot hinder it. Life is not deare to a childe of God, ſo that he may finiſh his courſe with ioyuuActs 20.24.. They ſuffer the ſpoyling of their goods with ioy, knowing that in heauen they haue a more enduring ſubſtancexxHeb. 10.34.. Yea, in many croſſes they account it all ioy to fall into tentationyyJames 1.2.. They ſeeme as ſorrowfull, when indeed they are alwayes reioycingzz2 Cor. 6.10..
Queſt. What might we doe to get this conſtant ioyfulneſſe and vnmoueable firmeneſſe and contentment of heart? Queſt.Anſ. In generall thou muſt bee ſure to be Gods ſeruantaaEſay 65.13, 14.,Anſ. a man iuſtified and ſanctifiedbbJer. 33.8. Eſay 61.10. & 12.5.: thou muſt know that thy name is written in the Booke of lifeccLuk. 10.20.,What wee muſt doe that we might get conſtant ioyfulneſſe of heart. which cannot be without Faithdd1 Pet. 1.8. Phil. 1.25. Rom. 15.13. & 12..
In particular, there are many things which haue a ſure promiſe of ioy and comfort annexed to them.
Firſt, thou muſt lay the foundation of all eternall ioyes, in godly ſorrow for thy ſinnes, Iohn 16.20. Mat. 5.4. Pſal. 126 5.6.
Secondly, thou muſt hang vpon the breaſts of the Church (viz. the Word and Sacraments) continually, with trembling and tender affection, wayting vpon the word of God: the Law muſt be in thy heart, thou muſt buy thy libertie herein at the higheſt value, Eſay 66.2.5.11. and 51.7. Mat. 13.44.
Thirdly, in thy carriage thou muſt be a counſellor of peace, Prou. 12.20. and liue in peace, as neere as may be, 2 Cor. 13.11.
Fourthly, take heede thou be not inſnared with groſſe ſinne, Prou. 29.6.
Fiftly, wouldeſt thou reape ioy? ſow good ſeede: to bee much in well-doing, procures (as a bleſſing) a ſecret and ſweet gladneſſe vpon the heart of man: a barren life is an vncomfortable life. Many would reape, that will not be at the paine to ſow, Iohn 4.36. Gal. 6.7, 8. He that vſeth his Talents to aduantage, enters into his Maſters ioy (a ioy liker the ioy of God then man, meeter for the Maſter then for the Seruant, yet ſuch a Maſter wee ſerue, as will crowne vs with this ioy) Mat. 15.21.
Sixtly, be conſtant, beare fruit, and get the knowledge of the loue of Chriſt, and abide in it, Iohn 15.10.
Laſtly, in the 2 Theſ. 5.16. to 24. there are ſeauen things required in our practiſe, if wee would alwayes reioyce. 1. We muſt pray alwayes: if we be much in prayer wee ſhall be much in ioy. 2. Wee muſt in all things giue thankes: a heart kept tender with the ſenſe of Gods mercies, is eaſily inflamed with ioyes in the Holy Ghoſt. 3. We muſt take heed of quenching the Spirit: when a man puts out the holy motions of the Spirit, hee quencheth his owne ioyes. 4. We muſt, by all meanes, preſerue an honourable reſpect of the word publikely preached: deſpiſe not prophecying. 5. And whereas there be ſome things we heare, doe ſpecially affect vs, and concerne vs, wee muſt be carefull with all heedfulneſſe to keepe thoſe things whatſoeuer wee forget: try all things, but keepe that which is good. 6. In our practiſe wee muſt not onely auoyd euill, but all appearance of euill, elſe if wee diſquiet others with griefe or offence of our carriage, it will be iuſt with God we ſhould finde little reſt, or contentment in our ſelues. Laſtly, wee muſt endeauour to bee ſanctified throughout, inwardly and outwardly, in ſoule, body and ſpirit, hauing reſpect to all Gods Commandments, and retayning the loue of no ſinne, ſo ſhall wee reape the bleſſing of all righteouſneſſe, and procure to our hearts the ioyes that are euerlaſting.
Hitherto of the Preface.
HItherto of the Exordium of this Epiſtle, as it contained both the Salutation and Preface.
The ſecond part both of the Chapter and Epiſtle followeth,The order of this ſecond part of the Epiſtle. and is contained in the 12. Ʋerſe, and the reſt to the 23. And it hath in it the propoſition of Doctrine. This Doctrine propounded ſtands of two parts: for it concerneth eyther the worke of Redemption, or the perſon of the Redeemer. The worke of Redemption is conſidered of in the 12.13. and 14. Verſes: the perſon of the Redeemer is entreated of from Verſe 15. to the 23. The worke of Redemption is two waies conſidered of: firſt, more generally, in the 12. Ʋerſe: ſecondly, m•re particularly, Verſe 13.14.
In the worke of our Redemption, as it is propounded in this Verſe, three things are to be obſerued: 1. The efficient cauſe [God the Father] 2. The ſubiect perſons redeemed [vs.] 3. The Redemption it ſelfe, as it is either in the inchoation and firſt application of it on earth, and ſo it lyeth [in making vs fit;] or in the conſummation of it, what it ſhall be in the end: and ſo it is praiſed, firſt by the manner of tenure [inherit;] ſecondly, by the adiunct companie [Saints;] thirdly, by the perfection of it [in light.]
Giuing thankes] The bleſſings of God vpon euery true Chriſtian are ſuch, as they require continuall thankefulneſſe to God for them: ſuch I ſay, for the worth of them, for number, for freeneſſe of gift, for continuance, and as they are compared with what God beſtowes vpon others in the world.
To the Father.] A ſanctified heart that hath ſenſe of grace, ſo ſees God, the firſt cauſe of all bleſſings, through the ſecond and next cauſes, that it maketh God the principall obiect both of praier and praiſes: it is a great ſin not to acknowledge the inſtrument by which wee receiue any good; but it is a great impietie not to giue that which is due, to the principall Efficient.
The Father.] Father is a tearme of relation, and is giuen ſometimes to the whole TrinitieaaMath. 23.9. Luke 3.38.: ſometimes to ChriſtbbEſay 9.6.: ſometimes to the firſt Perſon in Trinitie; ſo commonly, and ſo here.
God may be ſaid to be a Father in this place two waies: firſt, in reſpect of Chriſt; ſecondly, in reſpect of the Chriſtian.
1. In reſpect of Chriſt, God is a Father both by Nature, and by perſonall Vnion: and in this ſenſe two queſtions may be moued.
Queſt. Queſt.1. Whether prayer is to be made to the whole Trinitie, or but to one perſon. Anſ. Anſ.It is to bee made to the whole Trinitie, Acts 7.59. 1 Theſ. 3.2. 2 Cor. 13.13.
Obiect. Obiect.But praier is here made to one perſon. Sol.Solut. Though but one perſon be named, yet the reſt are included: for the Perſons may be diſtinguiſhed, but ſeuered or diuided they may not be.
Queſt. Queſt.2 Is the Father a Redeemer, in that Redemption is here giuen to him? Anſ. Anſ.The actions of God are two-fold: ſome are inward, as to beget, to proceede, &c. Some are outward; as to create, redeeme, &c. Now the outward actions are common to all the three Perſons; they are diſtinguiſhed onely in the manner of doing: the Father beginnes, the Sonne executes, the holy Ghoſt finiſheth: as in the workes of Redemption, the Father redeemes vs, in that hee beginnes it, by deuiſing this courſe, and willing it from eternitie, by calling, ſanctifying, ſending and accepting of CHRIST in time: the Sonnes redeemes vs, by taking our nature and in obeying the Lawe, and ſuffering death, euen the death of the Croſſe for vs: the holy Ghoſt98 redeemes vs, by applying the merits and benefits of CHRIST to euery Beleeuer.
Vſes.2. In reſpect of the Chriſtian: God is a Father, and the meditation hereof ſhould ſerue for a three-fold Vſe. 1. For tryall: 2. For inſtruction: 3. For Conſolation. For tryall: for it ſtands vs much vpon to bee aſſured of this, that God is our Father in Chriſt by Adoption: for this is the foundation of true hope for what we want, and of true thankefulneſſe for what wee haue. Now ſuch men as are borne of God by regeneration,Markes of a childe of God as well as of man by generation, are wont to be deſcribed in Scripture by ſuch markes as theſe. They haue in them the Spirit of Adoption both in the working and witneſſe of itccRom: 8.15.16.. Rom. 8.15.16. Gal. 4.6.7. Gal: 4.6.7.They are ſeparate from ſinners, they cannot delight in the workes of darkeneſſe, or in the wicked fellowſhip with workers of iniquitie, they hate vngodly companydd2 Cor: 6.17. &c. 1 Iohn. 2.15. &c. , &c. They haue conſolation and good hope through graceee2 Theſ: 2.16.. Chriſt is to them their way, the truth, and their life: and they loue their Sauiour more then any Creature, and ſhew it in this, that they will rather obey his words, then the commandement of any man or AngellffIoh: 14.6.21.. They are a people that in reſpect of Mortification, purge themſelues by voluntary ſorrowes for their ſinnes; and in reſpect of new obedience, Come to the light, that their workes may be manifeſt that they are wrought in Godgg1 Ioh: 3.1.2.3 & 1.6.7. 1 Pet: 1.17. &c. . They honour God with great honour, and tender his Name more then their owne creditshhMal: 1.6.: they worſhip God, not for ſhew, or with the adoration of the lips and knees only, but in ſpirit and TruthiiJohn 4.23.. They labour for the meate that periſheth not, and eſteeme it aboue their appointed foodkkIohn 6.27.. Laſtly, they loue their enemies, and pray for them that perſecute them, and are willing to doe good to them that hate them and hurt themllMath: 5.45. &c. .
Secondly, if God be our Father, it ſhould teach vs; Firſt, to care leſſe for the world, and the things thereof: wee haue a Father, that both knowes our wants, and hath all power and will to helpe vs and care for vsmmMath: 6.32. . Secondly, to come to him in all croſſes, and make our moane to him that ſeeth in ſecret: for if euill fathers on earth, know how to giue good things to their children when they aske them, how ſhall not our heauenly Father giue vs whatſoeuer wee aske in the Name of ChriſtnnMat: 7.11.. Yea, it ſhould teach vs patience vnder, and a good vſe of all croſſesooHoſ: 12.9.. Thirdly, to be willing to die and commend our ſpirits to God that gaue them; ſeeing in ſo dying, we commit them into the hands of a Father. This made Chriſt willing to die, and this ſhould perſwade with vs alſoppLuke 13.46.. Laſtly, it ſhould teach vs to glorifie God as a Father: wee call God Father (many of vs) and thus wee ſpeake, but wee doe euill more and more, and diſhonour him, not liuing like the children of the moſt HighqqJer: 3.4.5.. If hee be our Father, let the light of our good workes ſhine before men, that they may glorifie our FatherrrMath: 5.6.. Herein is God the Father glorified, that wee beare much fruitſſIohn 15.8..
Thirdly, this point ſerues for Conſolation, and that many wayes: Firſt, againſt the feare of our owne weakeneſſe; It is not our Fathers will that one of the little ones ſhould periſhttMat. 18.14.: None is able to take them out of his handuuIohn 10.29.. Secondly, againſt our doubts about prayer: Whatſoeuer you aske the Father in Chriſts name it ſhall be giuen youxxIohn 16.23.. Thirdly, againſt all the troubles of this world: if hee haue beene a Father of Mercy, to forgiue thy ſinnes, and giue thee grace, hee will be a Father of Glory, to crowne thee in a better world in the inheritance of his SonnesyyEpheſ: 1.17..
Who hath made vs fit.] Doct. Wee are neither naturally happy, nor vniuerſally ſo: not naturally; for wee are made fit, not borne ſo: not vniuerſally; for hee hath made [vs] fit, not all men. Chriſt died for his ſheepe onelyzzIohn 10.; for his Church onely**Eph•ſ: 1., not for the WorldaaIohn 17. How Chriſt died for all.. And therefore when the Scripture ſaith, Chriſt died for all men, wee muſt vnderſtand it; firſt, in reſpect of99 the ſufficiencie of his death, not in reſpect of the efficiencie of it. Secondly, in reſpect of the common oblation of the benefits of his death externally in the Goſpell vnto all. Thirdly, as his death extendeth vnto all the Elect: for all; that is, for the Elect. Fourthly, for all, that is, for all that are ſaued, ſo that none that are iuſtified and ſaued, are ſo, but by the vertue of his death. Fiftly, for all, that is for all indefinitely; for all ſorts of men, not for euery man of euery ſort. Laſtly, hee dyed for all, that is, not for the Iewes onely, but for the Gentiles alſo.
Qu.Queſt. Are not all in the viſible Church that are ſealed with the Sacrament of Initiation made fit? An.Anſ. No: for Nicodemus was circumciſed, yet not as then fit for heauen; and Simon Magus was baptiſed, & yet periſhed in the gall of bitterneſſe; and many of the Iſraelites were ſigned with the ſame Sacraments of righteouſneſſe, and yet were deſtroyed with fearefull plaguesbb1 Cor: 10.; the Phariſees were baptiſed with Iohns Baptiſme, & yet in great danger of wrath to comeccMath: 3. Fiue ſorts of men not made fit..
There are fiue ſorts of men that liue in the Church, that are not made fit: Firſt, ſuch as are in heart diſioyned, ſo as indeede they care for the doctrine of no Church: and thus Atheiſt and Epicures are vnfit. Secondly, ſuch as are in heart faſtned to a falſe Church, though in ſhew they bee members of the true: thus Church-Papiſts are not fit. Thirdly, ſuch as receiue Religion and care for it, but onely as it may fit the humours of ſuch as are in authoritie, and may ſerue the currant of the preſent times: and thus temporiſing Polititians are not made fit. Fourthly, ſuch as admit ſome parts of Gods worſhip, and ſtand in profeſſed enmitie, and diſlikes of the reſt: and thus the common Proteſtant of all eſtates and degrees; they thinke if they come to the Church to ſeruice, and be no Papiſts, it will ſerue turne, though they neglect, yea, contemne, yea, commonly deſpight Preaching, priuate Prayer, true Faſting, religious Conference, and Fellowſhip in the Goſpell.
Fiftly, and laſtly, among the better ſorts that are hearers, and conſtant hearers, there are many not made fit for the Kingdome of God: for many hearers reſt in an Hiſtoricall Faith and externall righteouſneſſe, eyther betraying the ſeede, by ſuffering the Fiends of hell, thoſe inuiſible fowles of the Ayre, to take it away, or choking the ſeede by worldly cares, or if they get a taſte of the good word of God, and of the powers of the life to come, by their wicked reuoults and backe-ſlidings, they ſhew themſelues not fit, nor worthy the Kingdome of God.
Who] Doct. God onely can make men fit for his Kingdome: he onely can reſcue vs from the power of darkeneſſe and Sathan: it is hee onely is the Lord of righteouſneſſe: it is hee onely that can pardon our ſinnes: it is hee onely can heale our rebellions, and take away our iniquities: hee onely is the fountaine of all inherent holineſſe: he onely is ſtronger then all, to preſerue vs to the end, and crowne vs with glory.
Made fit.] The word may be rendred eyther made fit, or worthy, ſo it bee vnderſtood of the merit of Chriſt imputed to vs, in whom onely wee are worthy of heauen.
Wee are made fit by Redemption, by vocation, by Adoption, by Iuſtification, by Sanctification, and by Glorification: for each of theſe addes ſomething to our ſufficiencie. The Vſe is, to teach vs to magnifie Gods exceeding mercy, that doth not onely giue vs heauen, but make vs fit for Heauen. The greateſt King in the world,Note. if hee ſet his loue vpon a baſe ſlaue or vaſſall, well hee may giue him an Earledome or great Office, but he cannot giue him fitneſſe for his place, and gifts to execute it: hee may change his eſtate, but he cannot change his nature. But God doth not onely giue a Kingdome to his Seruants, but hee endues them with royall inclinations, deſires, and behauiour.
100The Rhemiſts vpon this place note, that wee deſerue ſaluation condignely; but wee neede not anſwere them: for Thomas Aquinas, the ordinary Gloſſe, and Cardinall Caietan vpon this place, croſſe them. Aquinas ſaith thus; Dixerunt aliqui Deus d•t dignis gratiam, &c. Some haue ſaid God giues grace to the worthy, but not to the vnworthy: but the Apoſtle excludes this, becauſe whatſoeuer worthineſſe thou haſt, God hath wrought it in thee: and to this end alledgeth, 2 Cor: 3. We are not ſufficient of our ſelues to thinke a good thought. The Gloſſe thus: Hee makes vs worthy, not in the Law, but in Light: that is, through God, who is light of light, by whoſe grace we are inlightened. Caietan thus: worthy, that is, fit; by lot, that is, onely by Gods gift. Note, onely by Gods gift, the Papiſt ſaith.
To be partakers of the inheritance of the Saints in light: or, as it is in the originall, verbatim, Vnto the part of the lot of the Saints in light.]
The lot of the Saints, is by ſome taken for the ſufferings of the Saints; by others, for their happineſſe, as it is had in this life, in the right or inchoation of it; by others, for heauen, and that as it is held by true title here in this world: ſo I take it here.
How the lottery of Canaan ſhadowes out our inheritance in heauen.The word lot leadeth vs by alluſion to Canaan, and the diuiſion thereof; and the compariſon holdeth in many things. As none had right to the Land of Canaan, but Iſraelites; ſo none haue right to heauen, but the Saints: and as Canaan was furniſhed with buildings and all commodities, but not by the IſraelitesddDeut: 8.7. &c. , &c. ſo Heauen was prepared of old, before the Saints entred iteeMath: 25.: The builder and maker of it, was not the Saints, but Godff2 Cor: 5.. And as the Canaanites were throwne out, that Iſraell might enter; ſo the Diuels were throwne out of Heauen, that the Saints might enter. And as without a Ioſhua, though there were a Land, there would be no lot; ſo without a Ieſus, though there were a heauen, there would be no inheritance: and though the Land were giuen by lot, yet it muſt not bee poſſeſſed without a Combat; they muſt firſt fight, and then inherit: ſo muſt Heauen ſuffer violence, and before it be had, wee muſt wreſtle with Principalities and Powers: and as all their lots were knowne to Ioſhua; ſo euery Chriſtian, in his ſtanding, is knowne to Chriſt: as Ioſhua had what hee askedggIoſh: 19.50.; ſo our Ioſhua obtaines what hee askes, though hee aske the ends of the earthhhPſal: 2.. And as the compariſon hath thoſe things for information, ſo may diuers inſtructions be gathered from hence alſo: and firſt, if wee would haue any lot in Heauen, wee muſt be ſure wee be true Iſraelites. Balaam ſeemes a friend to Iſraell, but hee is ſo farre from inheriting with them, that hee is deſtroyed by them; the ſword of the Lord rootes him out: this will bee the portion of all HypocritesiiIoſh: 13.12.. And wee ſhould labour for a particular warrant in the knowledge of our owne portion: this would incourage vs againſt all difficulties. Caleb dares fight with the Anakins if Ioſhua giue him HebronkkIoſh: 14.6.11. &c. , and feeble and complayning Ephraim ſhall ouercome and inlarge himſelfe, if Ioſhua particularly incourage himllIoſh: 17.. And as no Cananites ought to bee left in the Lot of Iſraell; ſo no wicked workers ſhould be ſuffered to remaine in the aſſembly of the Saints, to be prickes and goades in the ſides of the righteous. And as they that haue their inheritance allowed them already, muſt not reſt, but fight till their brethren haue reſtmmJoſh: 1.12.; ſo they that haue comfort in their owne conuerſion, muſt ſtrengthen their brethren. And if any haue too little roome, the way is not to murmure and doubt, but to fight it out for more; ſo muſt DannnIoſh: 19.14.: ſo ſhould weake Chriſtians not giue way to diſcontentment, but ſtriue in the ſpirituall Combat, till more grace, and roome for the inlarging of the heart be gotten. Laſtly, as ſeauen Tribes are iuſtly taxed and cenſured by Ioſhua, for their negligence and ſloath, in not ſeeking ſpeedily to poſſeſſe the Land God had offered themooIoſh. 18.2.; ſo may the moſt of vs bee iuſtly101 rebuked for grieuous ſecuritie about the heauenly Canaan. Many reſt in the probabilities and hope of a title: nay, the moſt reſt ſatisfied in ſuch a condition as is without title and without hope, vnleſſe they amend: yea, the better ſort diuers of them, haue but a title: and therefore it iuſtly falleth out, that theſe are buffetted by Chriſt, as they were diſgraced by Ioſhua: and as they muſt ſtand to the curteſie of the viewers of the Land, for the report of the goodneſſe of their part; ſo muſt theſe ſecure Chriſtians ſtand to the curteſie of their Teachers for how much knowledge and comfort they ſhall thinke meete to impart vnto them, concerning their inheritance in heauen and heauenly things.
Partakers of the inheritance of the Saints in light.] The happineſſe of the faithfull is an inheritance, illuſtrated here, firſt, by the perſons that muſt enioy it: it is not common to all, but appropriated to Saints: ſecondly, by the qualitie of it, it is in light.
Chriſt is the great heyre of all thingsppHeb: 1.1. Pſal: 2., the Chriſtian is coheyre with Chriſt. It is a doctrine that hath much comfort in it: a Chriſtian holds by the fayreſt tenure, and firmeſt, and ſureſt too: for though his life be changeable, and his dayes on earth muſt haue an end, yet his inheritance endures for euer, and whiles hee liues God will know him all his dayes for no worſe a man then his owne heyreqqPſal: 37.17.18.. And the conſideration of the inheritance of the Saints, ſhould teach vs diuers things: firſt, to pray, that God would remember vs with the fauour of his people, and viſite vs with his ſaluation: and that then hee would open our eyes to ſee the glory of ſuch an inheritancerrPſal: 106.3.4 Epheſ: 1.18.: Secondly, to honour the righteous, and not deſpiſe poore Chriſtians, ſeeing God hath made them his heyres, and rich in faithſſIames 2.5.. Thirdly, to endeauour with all care to walke worthy of ſuch honour, as to be made Gods heyres. And laſtly, to be willing to ſuffer any thing in this world for Chriſt, ſeeing in the world to come wee muſt raigne with him as coheyresttRom: 8.17.18.
Of the Saints.] Onely Saints inherit, and therefore be ſure thou be a Saint, be ſure thou be more then fleſh and blouduu1 Cor: 15.50.; be ſure thou lye in none of the ſinnes God hath threatned with the loſſe of this inheritancexxEpheſ: 5.5. 1 Cor: 6.9. Gal: 5.21.; bee ſure of the imputation of the righteouſneſſe of ChriſtyyRom: 4.13.14 Tit. 3.7.; bee ſure thou haue in thee the ſpirit of the SonnezzGal. 4.7. Epheſ: 1.14.; bee ſure to commit thy ſelfe to the word of grace**Acts 20.32..
In light.] The Chriſtians inheritance is ſaid to be held in light in ſixe reſpects ▪
Firſt, becauſe hee now obtaines it in the times of the Goſpell, which times in compariſon with the times of the old Teſtament, are called times of light: the light of the Iewes being ſpread abroad among the Gentiles, and exceedingly enlarged by the riſing of the Sunne of righteouſneſſe.
Secondly,A three-fold light in man. becauſe this inheritance can neuer be aſſured without the light of knowledge. In the vnderſtanding of man there is a three-folde light of knowledge; Naturall, Euangelicall, and Celeſtiall: the Naturall light is the light of Reaſon: the Euangelicall light is the light of Faith: and the Celeſtiall light is the light of Heauen. Before we can ſee our inheritance in the light of Heauen, wee muſt firſt ſee it in the light of Faith: and as for the light of Reaſon it will do no good for any euidence in this tenure.
Thirdly, becauſe this inheritance is held with true ioy on earth, and perfect ioy in heauen: and Ioy is expreſſed by the word light, in many places in Scripture.
Fourthly, in reſpect of the admirable communion that a Chriſtian hath with God and Chriſt, who is light of light; that true light, Iohn 8.12.
Fiftly, becauſe of the certainety of this inheritance, it is ſaid to bee held in light. It is worthy the noting, that Catharinus, a Papiſt, writing vpon this place, thus vnderſtands the meaning of Light: and is much102 offended with thoſe that pleade for vncertaintie of aſſurance.
Sixtly, in light, that is, in Heauen: and the light of Heauen in an excellent light, both for the perfection of it, and the continuance of it. It is a perfect light: for there ſhall be on Gods part a cleare reuelation, and on mans part a cleare viſion: and for continuance; that light ſhall neuer be ouercome of darkeneſſe; nay, it ſhall neuer admit any mixture of obſcuritie, in as much as Heauen is a Citie that needes not the Sunne nor Moone to ſhine in it, for the glory of God doth lighten it, and the Lambe is the light thereof, Reuel. 21.23. In the meane while till God tranſlate vs to this light of heauen, let vs labour to ſettle our heartes in the light of Faith and certaintie, and glad our hearts with the light of the Spirit and ioy, chooſing rather to die then to forſake the face and preſence of God, the fountaine of all true light both in earth and heauen.
IN this Verſe our redemption is conſidered more particularly: for as it is by inchoation in this life, it ſtands of two parts: the firſt is our deliuerance from the power of Darkeneſſe, and the ſecond is, our tranſlating into the kingdome of CHRIST.
A ſixe-folde darkeneſſe in euery vnregenerate man.Darkeneſſe.] This Darkeneſſe imports the miſerie of vnregenerate men, from which the Children of God, in the daies of Redemption are deliuered: and it notes not onely the darkeneſſe of Gentiliſme, proper to the Pagans of that time, but alſo the darkeneſſe of Sinne, of Ignorance, of Infidelitie, of Aduerſitie, of Death, and of Hell: for euery vnregenerate man is couered with a ſixe-fold darkeneſſe. Firſt, the darkeneſſe of SinneaaRom: 13.13.. Secondly, the darkeneſſe of Ignorance, which as a vaile, couers all fleſhbbIohn 8.12. Eſay 25.8. 2 Cor: 3.17., Thirdly, the darkeneſſe of Infidelitie; for as there is the light of Faith in the regenerate; ſo there is a darkeneſſe of vnbeliefe, that poſſeſſeth euery vnregenerate man. All men haue not Faith; it is the gift of God: both the Prophets and Apoſtles haue complained, Who hath beleeued our reportccEſay 13.1. Rom: 10.16.? Fourthly, the darkeneſſe of AduerſitieddEſay 8.22.: miſeries of all ſorts breaking in vpon the ſoule, body, ſtate, and names of men. Fiftly, the darkeneſſe of Death: for Death is the houſe of Darkeneſſe, and this is the wages of SinneeePſal: 88.12.. Laſtly, the wicked man is in danger of vtter darkeneſſe, euen of the darkeneſſe of hell. Out of all this we may ſee the extreame miſerie of all carnall perſons, vpon whom the Kingdome of darkeneſſe breakes in, and preuailes ſo many waies: and therefore accurſed is their miſery that can liue in this eſtate without ſenſe, or remorſe, or feare. If Securitie as a wretched Lethargy, had not ouergrowne mens hearts, how could they eate, drinke, ſleepe, marry, giue in marriage, &c. when they finde themſelues in the power of ſuch fearefull and horrible darkeneſſe?
Power.] This darkeneſſe gets power, and preuailes ouer the world, by the vnwearied labour of the Prince of darkeneſſe: who as hee ſeduced our firſt Parents, to extinguiſh the faire light in which they were created, (whence flowed an vniuerſall darkeneſſe vpon all mankinde) ſo doth hee ſtill, as God of the vnregenerate world, worke effectually, in blinding mens mindes more and more, that the light of the Goſpell might not ſhine in their hearts, both by hindering by all the waies hee can, the meanes of light, and by leading man on from ſinne to ſinne, till cuſtome haue worne out ſenſe, and bred a very liking of darkeneſſe more then the light. And thus poore man runnes from darkeneſſe to darkeneſſe, and from dungeon to dungeon, till hee fall vnto the euerlaſting dungeon of vtter darkeneſſe,103 and this would be the end of all fleſh, were it not that God of his infinite mercie hath prouided a meanes in Ieſus Chriſt to deliuer the Elect from the power of this Darkneſſe.
Deliuered.] Euery man hath great reaſon to thinke of this deliuerance out of the Kingdome of darkeneſſe, wherein naturally hee is: for while he ſo continueth, he knoweth not whither he goethffIohn 12.35. 1 Iohn 2.11.: he hath no fellowſhip with Godgg1 Iohn 1.5.: his deedes are all euillhhIoh: 3.19.20: his ignorance will not excuſe himiiIohn 1.5.: yea, it will bee his condemnationkkIohn 3.19.: his feete treade not in the way of peacellLuke 4.79. 〈…〉〈 in non-Latin alphabet 〉..
Who hath deliuered vs.] Here are foure things: 1. What, [deliuered;] 2. Whom, [vs;] 3. When, [hath;] 4. Who, viz. God the Father.
Deliuered.] The originall word doth not ſignifie, onely, to let out, or lead out, or buy out; but it noteth forcibly to ſnatch out. Man is not gotten ſo eaſily out of Sathans hands: nor will the World and Fleſh let him goe without force, or without blowes.
Queſt. Queſt.What muſt wee doe that wee may be deliuered from this power of darkeneſſe. Anſ. Anſ.Beleeue in Ieſus Chriſt, who is the true lightmmIohn 8.12.. Know that all true light is begunne in the aſſurance of Gods loue to thee in Ieſus Chriſt: ſeeke this knowledge. To this end, attend vpon the preaching of the Goſpell, by which, life and immortalitie are brought to lightmmIohn 8.12.. And becauſe this Sonne doth not alwaies ſhine, Walke in the light while you haue the lightnnIohn 12.35.. and becauſe a man can neuer ſincerely ſeeke the comforts of God in Ieſus Chriſt, or conſtantly loue the word of the Kingdome (the fountaine of light) but that there will be great oppoſition from Sathan and the World. Therefore euery one (that is a weary of this darkeneſſe, of Ignorance and Vnbeliefe, and feeles what darkeneſſe of Aduerſitie his ſinnes haue brought vpon him, and feares the darkeneſſe of Death and Hell) muſt arme himſelfe, reſolue and prepare and fight for his owne deliuerance, putting on the whole Armour of light, vſing all the meanes with Faith and diligence, and then ſhall Gods power be made knowne in his weakeneſſe; and the ſtrong man armed, which is the Diuell, ſhall be caſt out by him that is ſtronger then hee, euen by Ieſus Chriſt.
At the time when this deliuerance from the power of darknes is wrought there are at the leaſt theſe nine things in euery one that is truely deliuered. Nine things in euery one that is deliuered from darkeneſſe.Firſt, hee ſeekes knowledge with great eſtimation of it. Secondly, hee is carefull to amend his waies and to auoide ſinne. Thirdly, hee feeles and reſiſts temptations. Fourthly, hee renounceth the world, as being neither beſotted with vanitie, nor ſwayed with example. Fiftly, hee fights againſt his owne fleſh. Sixtly, hee loues the word of God. Seauenthly, he forſakes euill company. Eightly, hee mournes ouer, and praies againſt ſome ſpeciall ſinnes. Ninthly, hee loues all the children of the light. Theſe are not all things that are wrought in man in the day his heart is changed and hee deliuered: but leſſe than this can bee in no man nor woman that is truely deliuered from the power of darkeneſſe.
Who.] Doct. It is God onely that deliuers vs from darkeneſſe. This is needfull to be conſidered of, both that carnall men may know they can neuer ſee the light, if they vſe not the meanes God hath appointed: and that godly men might not deſpaire vnder the ſenſe of their wants; for as God hath called them to the light, and giuen them meanes, ſo he is able to create light at his owne pleaſure.
Ʋs.] Doct. The Saints, euen the deareſt of all Gods Children, haue beene ignorant, ſinfull, and miſerable, as well as any other.
Hath.] A Queſtion may here be asked:Queſt. how it can be ſaid that Gods children haue beene deliuered, ſeeing they are ignorant, ſinfull, fleſhly, full of afflictions, and ſubiect to dye ſtill? Anſ. Anſ.They are deliuered in reſpect of104 Inchoation, though not in reſpect of Conſummation; though they bee ignorant, yet the vayle is not whole, but many pieces are torne off; though they be in a dungeon in this world, yet a great window is broken downe, and much light appeares; though there be ſinne in them, yet it raignes not; though they muſt die, yet the ſting of death is pulled out; though they endure the ſame afflictions that wicked men doe for the matter, yet they are not the ſame for nature and vſe: they are not curſes or puniſhments, but onely chaſtiſements, and tryals, or preuentions.
The conſideration of this, that wee are not all at once deliuered from the power of darkeneſſe, may defend often preaching, and the frequent vſe of all good meanes, publike or priuate. This darkeneſſe will not away with one dayes ſhining; theſe clouds will not bee diſpelled with one blaſt; what's the light of one candle, when the night hath incloſed the whole ayre?
And tranſlated vs into the kingdome of his deare Sonne.] Or, as it is in the Originall, of the Sonne of his loue.
Theſe words containe the ſecond part of our Redemption on earth in this world: the redeeming of vs is the tranſlating of vs: and this tranſlation is amplified by the condition of life into which wee are tranſlated, which for the excellencie of it, is into a Kingdome; and for the author of it, is into the kingdome of Ieſus Chriſt, the Sonne of Gods loue.
Tranſlated.] The word, is a Metaphor and the compariſon is taken from Plants in nature, and there are diuers things ſignified vnto vs, concerning our Redemption, in the ſimilitude of tranſlating Plants. As trees are tranſlated in Winter, not in the Spring; ſo commonly our Redemption is applied in the dayes of ſpeciall affliction and ſorrowooJob 33.14. verſ. 31.: and as the Plant is not firſt fruitfull and then tranſlated; but therefore tranſlated, that it may beare fruit: ſo wee are not therefore redeemed becauſe God was in loue with our fruits; but therefore tranſlated out of the kingdome of darkeneſſe, that we might bring foorth fruit vnto God. And as a tree may be truely remoued, and new planted, and yet not preſently beare fruite: ſo may a Chriſtian bee truely tranſlated, and yet in the firſt inſtant of his conuerſion hee may not ſhew foorth all that fruit he doth deſire, &c.
What tranſlating hath in it.In particular, tranſlating hath two things in it: firſt, pulling vp: ſecondly, ſetting againe. The pulling vp of the tree, ſhadowes out three things in the conuerſion of a Sinner. Firſt, ſeparation from the world: hee cannot be in Chriſt that hath his heart rooted in the earth, and keepes his olde ſtanding amongſt theſe trees, the wicked of the world. Secondly, deliuerance both from originall ſinne in the raigne of it (which is the moyſture of the olde earth) and alſo from hardneſſe of heart, (for tranſlating hath remoouing of the mould and ſtones that were about the roote.) Thirdly, godly ſorrow raiſed by the ſenſe of the ſtroakes of the Axe of Gods threatnings, and by the loſſe of many ſprowts and branches that were hidden in the earth: A Chriſtian cannot ſcape without ſorrow; for hee hath many an vnprofitable ſprowt of vanitie, and ſinfull profit and pleaſure hee muſt part with. The ſetting of the tree notes both our ingrafting into Chriſt by the Spirit of God through Faith, and our communion with the Saints, (the fruitfull trees in Gods Orchard) as alſo it notes our preſeruation by the infuſion of the ſappe of holy graces.
Our natures are tranſlated, not deſtroied.And it is worthy to be noted that he ſaith (tranſlated vs) to teach vs that there remaines in man the ſame nature after Calling that was before: for, our natures are not deſtroyed in conuerſion, but tranſlated: there remaines the ſame faculties in the ſoule, and the ſame powers in the body; yea, the conſtitution and complexion of man is not deſtroyed: as the melancholy man doth not ceaſe to be ſo after conuerſion, onely the humour is107 ſanctified vnto a fitneſſe for godly ſorrow, and holy meditation, and the eaſie renouncing of the world &c. and the like may bee ſaid of other humours in mans nature.
Into the Kingdome.] The kingdome of God is either vniuerſall ouer the whole world, or ſpirituall ouer the faithfull Soules on earth, or bleſſed ſoules in heauen, till the day of Iudgement: or it is both ſpirituall and corporall, ouer all the Saints, after the day of iudgement for euer. It is the Kingdome of Grace by inchoation, in the way, preſent, here below, that is here meant, not the Kingdome of Glory by Conſummation in our Countrey aboue.
The Kingdome of Chriſt here on earth,Chriſts Kingdome better then all other Kingdomes. though it be not ſo viſible and pompous as other kingdomes are, yet it excels all the kingdomes on earth: for when all other kingdomes are not onely ſhaken, but tranſlated or remoued, or diſſolued, the kingdome of Chriſt will endure to the end: and in Chriſts kingdome the number of poſſeſſors doth not diminiſh the largeneſſe of the poſſeſſion of each: whereas in other ſtates many Kings make little Kingdomes. Beſides, wicked men may not onely be Subiects but Kings in other kingdomes; but this Kingdome though it be euery where, yet it is wanting to the ignorant and ſinners Chriſt raignes in this Kingdome by his Word and Spirit: and his gouernment is taken vp eſpecially in two things; firſt, the collection of his Church; and ſecondly, the maintenance of it.
Great are the priuiledges of the Saints vnder the gouernement of Ieſus Chriſt; they are qualified with eternall graces;The priuiledges of the Subiects of this Kingdome. they are comforted with the daily refreſhings that flow from the ſenſe of Gods fauour; they are confirmed in the aſſured peace with Angels and good men; they are eſtated into an euerlaſting inheritance; they daily reape the benefits of Chriſts Interceſſion; they often ſuppe with Chriſt, and are feaſted by the great King; they liue alwaies in the Kings Court, in as much as they are alwaies in Gods ſpeciall preſence; they partake of the priuiledges, Prayers, and bleſſings of all the righteous; and they haue the Spirit of God in them, to vnite them to God and Chriſt, to leade them in the pathes of holy life, to comfort them in all diſtreſſes, to warne them if they goe out eyther on the left hand or the right, and to helpe them in their prayers, making requeſt for them, when they know not what to pray as they ought.
Obiect. Obiect.The World ſees no ſuch glory in the eſtate of Chriſtians in this Kingdome. Sol. There lyes a vayle ouer the eyes of all worldly men:Solut. and beſides, this Kingdome though it be in the world, is not of it: though it be here, yet it is not from hence: and the afflictions that commonly couer the face of the Church, doe hide from carnall men the beautie of it; and by reaſon of the oppoſition that is betweene the Kingdome of Chriſt and the Kingdome of Darkeneſſe, though the world know the glory of Chriſtians, yet they will not acknowledge it.
Obiect. Obiect.The faithfull themſelues diſcerne not any ſuch excellencie in their earthly condition. Sol. Wee muſt diſtinguiſh of Chriſtians:Solut. ſome are but infants in grace and babes: theſe may be entituled to great things, and yet haue no great ſenſe of it; as the Childe in Nature hath no great diſcerning of the inheritance hee is borne to; or his owne preſent condition wherein hee excels others. A kingdome is neuer the worſe becauſe the infant Prince cannot diſcourſe of the glory of it. Some Chriſtians fall away, for the time, into groſſe ſinne or error: and theſe are in matters of grace like the drunken man, or Paraliticke in nature, their diſcerning is loſt with their vprightneſſe: other Chriſtians either want the meanes in the power of it, or are toſſed with great afflictions, or are in the fit of temptation; and then they haue but a darke glimpſe of their felicity in Chriſt: but the ſtrong Chriſtian106 that hath digeſted the aſſurance of Gods loue in Chriſt, and is exerciſed in the word of righteouſneſſe, ſees ſuch a glory in the Kingdome of Grace, and doth acknowledge it with ſuch vnmoueable firmeneſſe of heart, that all the powers of either earth, or hell, cannot alter his iudgement, in the high eſtimation of ſuch a condition.
Vſes.The Vſe of this Doctrine concerning Chriſts Kingdome, is:
Firſt, for Conſolation: Gods Children ſhould much exult and reioyce in their eſtates; and in as much as Chriſt ſitteth as king for euer, all that are in his Temple ſhould ſpeake of his glory