Expositions Upon Divers Parts of Scripture, Part 7
AN EXPOSITION vponupon the 1. of Peter.
1, Peter, 1, 13.
¶ Trust perfectly on the grace that is brought vntounto you by the reuelation of Ieſus Christ.
AMong the ſundry duties in this Epiſtle, and other Scriptures, inioyned Chriſtians, this in this place is not leaſt, and ſhould not be laſt: which for that the ſeuerall words doe ſignifie diuerſly, is not all vnderſtood alike of all, & had need in generall to be cleered that way, before we can in due ſort profit thereby.
Trust, in the Greeke word is hope, and is taken ſometimes properly, and other times vnproperly.
Properly, it ſignifieth to looke or waite for a thing to come.
Vnproperly, it is the ſame with belieue, truſt in a vvord, promiſe, or ſpeech: and the doubt heere is, which way we ſhould take it.
Alſo grace, for ſound is a Latine word, of gratia, & ſignifieth fauour or liking, and is put, ſometimes for the welſpring of all good things from God to vsus, as in the beginning of diuers Epiſtles, Grace and peace: otherwhiles for ſome particuler louelove token that commeth from thence.
And that not yet after one ſort, for often it ſignifieth ſuch a louelove token which we hauehave heere, which vſually is called grace: and more ſildome, for that which is afterward in the life to come, as in 1, Pet, 3, 7, it ſeemeth to be.
Now, though it be certaine, that ſome ſpeciall louelove token be heere moſt chiefely intented, yet all doe not agree, whether ſuch as is in this life, or afterward.
Againe, brought, may be ſaid to be that which now is brought at the inſtant, and preſent time, or that vvhichwhich ſhortly ſhall be.
So Math, 3, 10, eueryevery tree is ſaid to be hewed downe, for ſhal be hewed downe. And Reuel: 22, 20. I come quickly, for I will come quickly, becauſe hee will certainly come, and it will not be long ere hee come: ſo for grace brought, eyther now or afterward.
Laſt of all, reuelation of Christ, when Chriſt is reuealed, that is, gloriouſly at the laſt day, or when Chriſt reuealeth himſelfe by his word or Spirit, now in this life.
The ſundry ſenſes of theſe wordes, hauehave cauſed that diuers learned men hauehave thought diuers wayes of this Scripture, and taken the meaning to be not the ſame.
Some thus: Looke for the glory that ſhall ſhortly be brought vntounto you, at the glorious appearing of Ieſus Chriſt.
Others thus: Truſt on that preſent grace, that now is brought vntounto you, by Ieſus Chriſt himſelfe, reuealing and opening the ſame.
Both are good, and agreeable to Scripture, and each hauehave the countenaunce of learned men. Yet one place can hauehave but one proper meaning. Neither muſt wee onelie care that interpretations be true, but that they be fit, and ſtand on theyr owne bottome.
I iudge that the latter is the better.
1 Becauſe it more agreeth with the plainneſſe of the wordes, ſo as that ſcarce one is taken out of the owne proper ſignification.
2 It is very rare, not twice (that I know) that grace is put for glory, as it ſhould be heere by ſome mens iudgements.
3 Seeing Peter had mentioned the laſt end before, verſe 4, 5, it is moſt likely that now heere hee ſhould ſet downe the way and meanes that bring thereto.
4 If the former ſhould be meant, then muſt the Apoſtle repeate that heere, which he had ſet downe aboue, verſe 7, which is not likely ſo ſoone, conſidering how ſhort and preſſe Peter in his writing is, without needleſſe tantologies.
5 It ſeemeth that the order of his writing ſhould point to the later, for being afterward to intreat of obedience, he heere layeth a golden foundation of faith before, from whence the building of all good workes is to be reared.
6 And laſtly, the latter is the more fuller, for thorough, beliefe in grace, is a certaine pledge of glory: a man may looke for glory, and hauehave little grace, and if nothing els hinder we are to take ſcriptures in the largeſt meanings.
The generall meaning thus being cleered, the drift & intent of all, is to ſet out the excellencie and neceſſitie of truſt.
And heere are two things to be conſidered: the one that, whereas endeauour is to be beſtowed, (for it muſt needs in nature be firſt, howſoeuer in words it be not ſoe) and the endeauour it ſelfe.
That where about endeauour is to be beſtowed, is grace brought vntounto you, by the reuelation of Ieſus Chriſt.
The endeauour is, truſt perfectlie in or vponupon it.
That where-about the indeauour is to be, is barely ſet downe, or further ſet out.
Barely ſet downe, in that it is ſaid to be grace brought, further ſet out by the perſons to whom, you, by the manner how, by the reuelation of Ieſus Chriſt.
The bare ſetting downe hath the kind of the thing, grace communicating of it in the word brought.
Grace is as before, flowing from the fountaine of all fauour and liking, and is ſome ſpeciall louelove token from God to vsus, as in ſundrie other places of ſcriptures. Ioh, 1, 16.
Now this grace or fauour is not eueryevery one, but ſome choiſe and ſpeciall, and is indeed that which Paule calleth to Tit: 2, 11, ſauing, or bringing ſaluation, neither can it be any other, for then would not the Apoſtle wiſh vsus to truſt perfectly vponupon it; for ſo ſhould we be deceiued, if we could not be ſaued.
Now this grace of ſaluation is nothing but whereby we are recouered out of wretchedneſſe, and thraldome, to ſin, hell, and damnation, and reſtored into the fauour of God, in this life and for euer. Which now is not one only grace, but hath a ſtore-houſe indeed & treaſury of all good graces in it.
The choiſeſt Iewell of all, is Chriſt, God and man our Sauiour. For ſo is he called, Iohn, 3, 16, ſo God loued the world that he gaue his ſonne, not onlie as a gift, but (as the ſaying is, giuegive the beſt) the gift of gifts, in whom are hid all treaſures of wiſdome and knowledge, Col, 2, 3, the ſpirit without meaſure, Ioh, 1, 14, not only for himſelfe but for his Church. For of his fulneſſe we hauehave receiued grace for grace.
And heere is firſt Chriſts office to be conſidered, our Prophet to teach vsus the way to ſaluation, our Prieſt and ſacrifice to bring vsus into the fauour of God, and to keepe vsus therein, our King to keepe vsus from all enemies, and alwayes to rule and order vsus, that nothing hurt vsus.
Secondly, the making knowen of this Chriſt by preaching. Which as a ſpeciall fauour, Chriſt gaue after his Aſcention: looke Eph: 4, 8, 9, 10, the which likwiſe Paule acknowledgeth. Rom: 1, 5, and when God will ſhew his diſpleaſure to a pleople, he will not afford it.
Thirdly, the wonderfull effects of this doctrine, where it is graciouſly bleſſed. As that we are reconciled to God, ſanctified in our ſelues, die to ſin, liue to righteouſnes, &c.
Theſe things are ſo to be vnderſtood heere, as all and only, for any thing beſides this grace marreth all, or any part waſting, defaceth all.
Queſt. Are theſe only grace and not deſert?
Aun. As we only reſpect our ſelues, the excellencie of the things, the great bountie of God, they are meere grace, yet if we reſpect Chriſt to God-ward, ſo are thy deſerts on Chriſts behalfe, and euen for vsus.
Hetherto the meaning, now a little for vſe.
Firſt, where the Apoſtle wiſheth vsus to truſt in grace, let vsus know that it is our part to abandon all other things, which are very many, that many truſt vponupon, riches, wiſedom, nature, outward profeſſion, good lawes, good Magiſtrats, and ſuch like.
Secondly, that euerlaſting ſaluation, & eueryevery gift tending thereto, is a meere grace and fauour, ſo as that whoſoeuer wanteth any, muſt ſeeke to God, and who ſo hath, muſt praiſe him.
Thirdly, ſo are they to be vnderſtood to be fauours, as not only beginning them, but to continuing, otherwiſe then ſome teach, that the beginning is only from God, ſomewhat for going forward, is from our ſelues and free will.
Fourthly, that Chriſt and ſaluation, is the greateſt fauour which God can beſtowe vponupon vsus, if we regard the party giuing, the thing giuen, the parties to whom, and the fruit there with.
Fiftly, that ſo we muſt iudge of theſe fauours, that we know they muſt be with the meanes of preaching and likewiſe vertue and efficacy. They cannot be alone.
Sixtly, that ſeeing theſe are only of fauour, we had need take heed leaſt we diſpleaſe not God, that he take this grace from vsus.
Thus much for the kind of the thing, the communicating or tendring of it followeth, in that it is ſaid to be brought, ſo is it ſaid els where in the ſcripture, Act: 13, 26, to you is the word of this ſaluation ſent. Chriſt is he whom the father hath ſent, Ioh, 3, 17. Chriſt came among his owne.
And indeed Chriſt only did not thus but it was neceſſarie, if he meant his people ſhould be ſaued, that he ſhould ſo doe. For neither, 1 did his people ſeeke, 2 neither could they, being dead in ſin ſeeke, 3 and it was impoſſible that grace ſhould come of it ſelfe. For afterward when once Gods people is conuerted, then they ſeeke, not before.
The bringing heere ſpoken of was only by God.
That which was brought, was in ſome part receaued.
Marke then 1 that grace commeth not by chance.
2 Not of it ſelfe, 3 a man cannot ſeeke for it but by eſpeciall grace.
4 God only can giuegive it what ſoeuer the meanes are.
5 God offering, we muſt not be ſo vnmannerly as to refuſe.
6 And if God tender grace vntounto vsus, why ſhould not we, one to another.
This may ſuffice likewiſe for the communicating or tendring, the further ſetting out heereof followeth, and firſt from the parties to whom it was brought, and they are thoſe to whom this Epiſtle was wrote, to wit, Iewes,
1 To whom by way of inheritance the promiſes of God might ſeeme to belong, not onelyonly for earthly, but alſo heauenly things, as beeing ſomtime the onelyonly people of God. 2 Among whom no doubt, the old Teſtament was often read and expounded, and as it might ſeeme, thinges of Chriſt knowne.
3 Beſides, they were ſcattered farre and wide from Ieruſalem, and theyr owne country. 4 And taſted no doubt of ſundry croſſes: and yet theſe both hauehave neede of this grace, and it is brought vntounto them. Learne therefore, that,
1 All outward prerogatiues of viſible Church, of reputation to be the people of God, or any ſuch thing, without ſpeciall grace brought, are nothing to ſaluation.
2 Euen ſome competent, and tolerable meanes, vnleſſe God graciouſly bleſſe, are little or nothing.
3 No calamities whatſoeuer, if God pleaſe to ſhew fauor ſhall hinder vsus from it, no though we were caſt into the vtmoſt coaſts of the world, & had all afflictions in the world, as of Iob, or Lazarus, or whoſoeuer.
4 Nay, grace comming to vsus in this eſtate, ſhall vphold vsus, teach vsus to beare all, and make them ſweet, and fruitfull to vsus.
Now followeth the ſpeciall manner how: By the reuelation of Ieſus Christ. That is, as was ſhewed before, by Ieſus Chriſt reuealing. In which ſence, God (that is the Father) is likewiſe ſaid to reueale. Gala, 1, 15, 16. The Spirit alſo, 2, Cor, 3, 16, 17, and Chriſt himſelfe called a light, for the reuelation of the Gentiles. Luke 2, 32. But moſt cleerly Paule ſpeaketh, Gala, 1, 12. that hee receiued the Goſpell not by man, neither was taught it, but by the reuelation of Ieſus Chriſt, that is, Chriſt Ieſus reuealing, as wee are to vnderſtand it heere.
And in this ſpeciall manner, wee are to conſider the name and nature of this matter, with the enlarging of it.
The name and nature is, that it is reuelation, the enlarging, of Ieſus Christ.
Reuelation, is of a Latine word, and ſignifieth as much as vncombering, or taking away that which hindereth the ſight, as a curtaine, ſcarffe, or maske, or any ſuch thing. So that heere it is a borrowed kind of ſpeech, from thinges in ſome ſuch ſort couered.
Peter in writing this, might thinke of the ſundry couerings in the Tabernacle and Temple, and of the veile there, or of that which couered Moſes face, Exod, 34, in the end, whereof Paule writeth, 2, Cor, 3.15.
Howſoeuer, certaine it is, that things before Chriſt, were not ſo reuealed or vncouered, as afterward.
The Leuiticall miniſtery was moſt in ſhewes & ſhadows, ſome of the auncient Fathers hauehave a pretty reſemblance to ſet this out.
When Thamar ſhould be deliuered, Gene, 39, ſhee had twinnes, & the elder firſt put out his hand, afterward drew it in againe, then was his younger brother borne, then the elder: ſo ſay they, there was a little ſhew of Chriſt, and the New-teſtament, as the putting out of a finger or hand, but preſently it was hid, then preuailed a great while the Iewiſh politie, in the end though followed Chriſt fully exhibited.
Neuertheleſſe, from hence wee muſt know, 1 that howſoeuer theſe things heeretofore were hid, yet for ſubſtance they alwaies were in the Church, for indeed God neuer left the Church without meanes of ſaluation, immediatly from the fall and afterward: darkly I confeſſe, yet truly, none muſt denie. Wherefore, while this world laſteth, men liuing may be ſaued.
2 Indeede it is true, things before had many couerings, yet the godly and choſen of God, pearced thorough them all, that hindered not theyr ſaluation. So ſhould we, neuer by the hardneſſe, or hidneſſe of things, be diſcouraged from ſeeking, till we find, and euen ſaluation.
3 Since now things are cleerer, if wee hauehave not a greater meaſure of ſauing grace, our fault is the greater.
4 Nay ſurely, things are ſo euident, that if wee be damned, wee can alledge nothing but we may iuſtle ſo be.
Hetherto the name, and nature, now followeth the enlarging of it, it is the reuelation of Ieſus Chriſt.
Ieſus, is a broken Hebrew word, and ſignifieth as much as Sauiour, and is the name of the ſonne of God, and the virgin Mary, implying the vertue and effect of his office, to whomſoeuer he is thoroughly reuealed, for indeed hee perfectly faueth them.
Christ, is Greeke, and ſignifieth annointed, that is, fulfilled with the holy Ghoſt, to be the Prophet to teach the Church. The Prieſt to make reconciliation to bring into the fauour of God, and interceſſion to keepe in his fauour. The King continually to rule, and is that which in Hebrew Meſſias is. So as that wee might read it thus, of Ieſus the Meſſias.
Theſe names ſhew two things, 1 that Ieſus reuealeth: 2 that he reuealeth himſelfe.
Hee reuealeth himſelfe, as the Authour of this reuelation, as to the woman, Iohn 7. To Paule, Acts, 9, 3, 4, 5. To the Diſciples going to Emaus. To Paule, Gala, 1, 12.
This he doth by himſelfe, 1 perſonally, as in the former, miniſterially by others, as to the Eunuch by Philip, to Cornelius by Peter, to Paule by Ananias.
I take it, this latter way is chiefly meant heere, though the other may be true.
And Chriſt is ſaid to reueale this, 1 for that hee himſelfe began firſt to reueale: 2 for that hee ſendeth other reuealers. 3 And he it is who bleſſeth all reuealing.
Muſt not then this thing, which ſo great a perſonage by himſelfe, and others, taketh care to reueale, be of great importance?
It was moſt neceſſary he onelyonly ſhould reueale, as beeing able, and beeing of credit.
Or can a man not make much of Reuealers, ſince they come from Chriſt. Pharao honoured Ioſeph greatly for leſſe reuelations. Gene, 41, 45.
He reuealeth himſelfe as the chiefeſt fauour. Any thing frō him is excellent, himſelfe aboue all, in him are all, without him all things are nothing.
Forget not then, that Chriſt is the pith and ſubſtance of all the Bible.
2 And that we can neuer heere to much and to often of him.
3 Neither can we know him, but by himſelfe, light maketh me ſee light.
4 When he is reuealed, you hauehave the greateſt fauour in the world, God in great louelove let Moſes ſee Canaan a far of, one day of the ſonne of man a great good, how much then his whole ſelfe?
Hetherto hath beene that where-about endeauour is to be beſtowed, now followeth the endeauour it ſelfe. Truſt perfectly on the grace.
The which we may conſider, as it is in it ſelfe, truſt perfectly, and as it is applied to the thing, for ſo muſt the truſt be, as that it be vponupon the grace.
The endeauour in it ſelfe hath two things. The vertue or affection of truſting, and the qualitie of it, perfectly.
The word which is tranſlated truſt, is in the Greeke hope. Thus hope perfectly.
To hope, is taken in ſcripture two wayes, properly, ſomewhat vnproperly. Properly, it ſignifieth to looke for a thing to come, which yet one hath not, as was ſhewed before.
Vnproperly, it ſignifieth to beleeue or truſt. As in this place, ſo is it taken, Math: 12, 21. Philip, 2, 91, 1. Tim: 4, 10, and, 5, 5.1, Pet: 3, 5. Where howſoeuer in Engliſh it be read truſt, the word in Greeke is hope. Which the learned hauehave thought good to Engliſh truſt. And not without iuſt cauſe: for ſuch conſanguinitie is there betweene faith and hope, as that often the one is taken for the other. They are like the blood and ſpirits in the body, neuer a ſunder: like the two cherubims, alwayes the one looking vponupon the other: indeed to ſpeake as it is, hope is a fruite of faith, but for the like nature and vſe of both they are confounded, our Engliſh word of truſt will fit either hope or beliefe.
Well then doe we reade it truſt: which is the action or practiſe of faith. Which before we well can vnderſtand, we muſt learne to know what faith is: that may we doe by a ſhort ſetting out of the nature of faith, and ſome other truthes tending thereto.
Faith is a gift of God, wrought by the holy Ghoſt in the hart of a partie regenerate, whereby hee or ſhee taketh knowledge of the doctrine of ſaluation, is perſwaded it is true, and that it belongeth to him or herſelfe, and wholely relieth there-upon.
Firſt, that it is a gift, appeareth, Eph: 2, 8, not of nature, for all hauehave it not.
Neither is it a common or baſe gift, but moſt excellent: better then gold: as before in this chapter.
It is from God, for ſo is eueryevery good and perfect gift, I am: 1, 17, and ſo of God, as from the whole Trinitie: from the father.
From Chriſt, for ſo the Apoſtles prayed to him to increaſe their faith: and the man in Marke, 9, 14, Helpe my vnbeliefe.
Therefore is it not an eaſie matter to hauehave it wrought in vsus.
The holy Ghoſt worketh it.
Not without the other perſons as before, but rather to implie the other two perſons from the which the holy Ghoſt proceedeth.
But it is aſcribed to the holy Ghoſt, to ſhew that no creature nor all together, can worke it.
The ſpirit worketh it powerfully, though ſecretly, no man can perceiue how. Ioh: 3, 8.
And not without meanes of the word and Sacraments.
No partie hath faith but the regenerate, ſo Ioh: 1, 12, 13.
And yet not to eueryevery regenerate, but ſuch as are of diſcretion and hauehave knowledge, without the which no faith can be.
Beſides, this faith is in hart, that is, the ſoule, to wit, the minde & will: ſo is it Rom: 10, 9, and Act, 8, 37.
This draweth all others parts and powers after.
That which faith regardeth is truth to ſaluation, this truth is the word of God. To wit, the body of Canonicall Scriptures, as far as it is reuealed vntounto vsus, and more particularlie, that truth which is concerning Chriſt.
For as men make much of ſome Iewell, yet is it eſpecially for ſome workmanſhip or ſtone in it, ſo doe all beleeuers like of all truth diuine, but eſpecially of Chriſt.
Beyond all this, faith taketh knowledge of the doctrine of ſaluation. I meane not ſuch knowledge as the Philoſophers ſpeake of, by cauſes without all ignorance, which is able ſubtillie to diſpute and diſſolue all doubtes, but that which hath for all that light and vnderſtanding.
Hence it is, that knowledge is often in ſcripture for beliefe.
This knowledge we ſpeake of, is firſt notice that there is a truth to be beleeued.
Secondly, it alwayes hath ſome ground of ſcripture.
Thirdly, it vnderſtandeth the meaning of that ground.
Fourthly, it can diſtinguiſh betweene truth and falſhood.
Againe, faith is perſwaded that, that which it beleeueth is true. Hence is it called the ground of things hoped for, Heb: 11, 1.
So as that by the euidence, men can not doe but as that directeth. Act, 4, 20. Nay Paule could be contented in aſſurance thereof to die: ſo did they Heb: 11, 37, 38.39.
So will the Saints of God alwayes doe, die rather then denie the truth of God.
Laſtly, faith applieth all ſauing truth vntounto it ſelfe; that is, that which it knoweth in generall, it is perſwaded is true in ſpeciall, and in the partie where faith is. So Thomas called Chriſt my Lord my God, Paule ſaith Chriſt loued him, and hauehave himſelfe for him. So Dauid, my God my God, &c.
This application is the opening of the hart to attend vntounto the truth, Act: 16, 14.
When the mind iudgeth all to be true in it ſelfe, and the will maketh much of them in it ſelfe, wiſely; therefore was the Creed ſo framed, as that eueryevery one muſt profeſſe, I beleeue. Abraham particularly beleeued, ſo ſaith Saint Paule is eueryevery man iuſtified. Rom: 4.
Chriſt compareth himſelfe to bread, Ioh: 6, ſo as if he be not applied, he is not ours.
This made the word vnprofitable to the ancient Iewes, becauſe it was not imped with faith, Heb: 4, 2, that is application. Beſides, how commeth that neere coniunctiō betweene Chriſt and vsus, he to be the head, we the members, he the ſtocke, we the branches, he the foundation, we the building, not by application? true it is, God taketh hold of vsus, ſo doe we of God, that it is hand in hand.
So as nothing can ſeparate, Rom: 8, 38, Iob, and others.
Of, or to this application, there be ſome ſpeciall workes of the ſoule neceſſarie.
The firſt is approbation of that which we applie, for vnleſſe we like it, we will not apprehend it, like it we doe when we iudge our ſelues happie if we could get it, wretched while we want it, looke Philip: 3, 8, 9, 10, verſe.
The ſecond is expetition or deſire thereof. To this belongeth the hungering and thriſting mentioned in the ſcriptures. Zacheus climed into a tree but to ſee Chriſt with his eyes.
The third is apprehenſion, whereby ſo ſoone as grace approcheth, we lay hold of it preſently, not letting it goe as the lame held Peter and Ioh: Act, 3, 11, and the Canaanitiſh women, would not giuegive ouer Chriſt in the Goſpell.
The fourth, is oblectation or delight, whereby we make this grace apprehended our cheefe treaſure, comforting our ſelues therein more then in all other.
Laſtly, faith relieth it ſelfe vponupon all ſauing doctrine.
Thus much for the ſetting out the nature of faith: ſome other things may ſerue alſo heereunto. And firſt we muſt know that,
Though ſundrie times faith and feeling goe together, yet are they ſeuerall in nature, feeling is a fruit of faith. But is not alwayes with faith.
Feeling I call a manifeſt worke vponupon the affectiōs, wherby one hath experience in himſelf of that which he beleeueth.
Secondly, a man may hauehave faith though he doe not know that he hath it, as a ſleeping man life, and a drunken man reaſon.
Thirdly, all hauehave not faith in the ſame meaſure, ſome more, ſome leſſe, the leaſt is faith.
Fourthly, the greateſt faith in any of the Saints, hath ſometimes beene ſhaken, as in Abraham, Paule, Dauid.
Which God of purpoſe doth, to make vsus wholely hang vponupon him, that we ſhould not be ſecure, but hauehave exerciſe of our giftes.
Fiftly, in the greateſt ſhaking of fayth, it is faith for all that, that doth vphold, and perceiueth the want of faith, as a party hauing a light on his head, and forgetting where it is, ſeeketh the light by the light. Or as in an ecclipſe, the light remaining in the Moone, bewrayeth the light ſhadowed.
So is it in one who hath dimme ſight, hee perceiueth by the dimme ſight he hath, that he cannot ſee cleerly.
By all this, wee may ſomewhat ſee what faith is, now the Apoſtle requireth the practiſe heereof.
Some learned men thinke, that fayth once giuen, alwaies continueth in preſence, though not practiſe. But I thinke it continueth in both, ſo as that it is not onelyonly preſent, but alwaies working: cloſely I confeſſe as life in ſleep, or Apoplexie, or ſome ſuch. For Paule ſaith, that fayth is one of thoſe gifts which doe continue. 1, Cor, 13, 13.
Beſides all the former, the Apoſtle ſpeaking in generall, trust yee, meaneth that eueryevery one ſhould for theyr parts ſo doe, as at the table, thoſe onelyonly are refreſhed who take to themſelues.
Furthermore, no time beeing limitted, it noteth the preſent time, ſo as if we deferre, we hurt our ſelues.
Thus much for the vertue or action, now followeth the quality, perfectly, perfectly commeth of perfect.
Perfect is that which hath all it ſhould hauehave, or vvhichwhich wanteth nothing.
It is taken two waies,
accurately.
tolerably.
Accurate, is when eueryevery thing is ſo abſolute that no exception can be taken, ſo onelyonly is GOD perfect, and his workes in theyr kinde. This perfection is not heer meant.
Tolerable perfection, is that which it pleaſeth GOD to accept of for Chriſt, though there be ſome blemiſh. This perfection hath,
Firſt truth, ſo as perfect faith muſt be true, in the witnes of our owne hart, and the preſence of God. Simon Magus and other hypocrites could counterfeit.
Secondly, fulneſſe, fulneſſe is in two things,
number.
degree.
Fulneſſe for number, is when the parts of fayth are perfect, which are three, whereof was ſpoken before. And this fulneſſe is meant heere.
Fulneſſe in degree, is when eueryevery part is in the greateſt meaſure, which we muſt rather endeuour vntounto, then ſhall attaine in this life.
Thirdly, conſtancie.
Thus much for the endeuour it ſelfe, now followeth the application thereof, trust on the grace.
Generall truſt, without application to grace in Chriſt, is not ſufficient.
Many hauehave as they ſay, a good hope and truſt, but not knowing why, or wherein, they were as good not to truſt, as to truſt to nothing.
Nay, truſting to God himſelfe, vnleſſe by Chriſt, yeeldeth no comfort. Neither without grace can a man conceiue the leaſt hope of any good.
Firſt, ſeeing that wee muſt truſt vponupon grace, as wee hauehave heard before particularly, it appeareth: That one may know his particuler beeing in grace. Elſe would not Chriſt bid his reioyce that theyr names were written in the heauens.
The which Paule ſheweth to be generall to all iuſtified by faith, to hauehave peace with God, & ioy in the holy Ghoſt, wherein is the kingdome of God, whereto in this life wee enter.
Why ſhould Paule bid vsus prooue our ſelues, whether we be in the faith, if wee might not, and ſhould not endeuour to find our ſelues therein?
Now this muſt be vnderſtood, 1 of ſuch as are called: for till one be ſo, hee cannot know himſelfe: ſo as that infants, and ſuch as hauehave not the vſe of ſanctified reaſon, muſt heere be excepted.
2 Againe, one may be vnderunder a tentation, and exerciſe of conſcience, wherby at the inſtant he ſhall be vnfit to iudge of the former.
3 Beginning grace is not ſo eaſily perceiued as growne grace.
Secondly, that ſeeing we muſt truſt to grace, it cannot be but ſufficient. Gods grace is as great as himſelfe, by the which beeing iuſtified, we hauehave all with it. Thus God aunſwered Paule, 2, Cor, 1, 29, in caſe of reſiſting temptations, that his grace was ſufficient, as Paule did find it to be. So as that we muſt ioyne no other thing for our repoſe.
Thirdly, that grace is moſt certaine, it is as conſtant as God himſelfe, reſting vponupon his nature, his promiſe, ſo as that truſting thereto, we neuer ſhall or can be deceiued.
Hetherto hath been the doctrine, the vſe followeth, and that manifold.
Firſt to conſider, that ſeeing the Apoſtle requireth faith, it is not a common, or thing that is eueryevery where, then needed no exhortation to be made for the promiſe of it. Nay Chriſt himſelfe findeth want of faith euen in Iſraell, Math, 8, 10. In ſo much as he is faine to ſay to his owne Diſciples, Luke 8, 25. Where is your faith? And elſwhere, Luke 17, 6, noteth that they had not ſo much faith as was a graine of Muſtard-ſeede in bigneſſe.
Neyther was this onelyonly at that time when himſelfe liued in the world, but he ſheweth it will be a hard thing to finde fayth vppon the earth when the ſonne of man commeth. Luke 18, 8.
And how can it be otherwiſe, but charitie waxing colde, Math, 24, 12. but iniquity muſt abound? and that from the dried roote of faith? whence charitie cannot ſpring.
Beſides, ſo many are the things that ſet againſt fayth, as that if it were poſſible, the very elect would be ouercome.
All this, as it is true in generall, ſo may eueryevery one finde it by experience in himſelfe. How doth a ſmall ſinne quell fayth? much more then, the greater and viler.
So as that wee had all neede to remember Paules charge, 2, Cor, 13, 5, to trie our ſelues whether we are in the faith, or faith in vsus.
Secondly, Peter wiſhing vsus to truſt perfectly, and giueth vsus to know that there is iuſt cauſe, why we ſhould ſo doe, Gods commandement were ſufficient, Mar: 11, 22, HaueHave faith in God. And Ioh: 14, 1, You beleeue in God (that is, the father) beleeue in me, the ſonne Chriſt.
But beſides, this that we ſhould beleeue is the end, for the which ſcriptures were penned, Ioh: 20, 31.
Why ſermons are preached.
For confirmation whereof, Sacraments were ordained, and are to be vſed.
Without faith it is impoſſible to pleaſe God, Heb: 11, 6 and what ſoeuer is not of faith is ſin, Rom: 14, 23.
Faith is the ſalt of the ſoule keeping it from corruption.
It enableth vsus to doe things pleaſing to God, and without it is their no ſanctification.
It maketh all your deedes done by it to pleaſe God.
It embracing Chriſt, hath with him all things, and firſt the fauour of God.
Gods fauour bringeth with it, 1 reconciliation, whereby God and wee are made friends, we hauehave our ſinnes forgiuen, Chriſts righteouſneſſe counted vntounto vsus, peace of conſcience, ioy in the holy Ghoſt: boldneſſe to make prayers with truſt to be heard, recouery of right to the creatures, ſo as that in good conſcience, with prayer and thankes giueing, we may vſe them, where as otherwiſe before God we are but as vſurpers.
2 Perfection and defence whereby God keepeth vsus ſafe and ſound.
3 Gouernment, when Gods word and ſpirit continually ruleth vsus.
4 That all things ſhall worke together for our good, afflictions, infirmities, ſcandals, whatſoeuer.
Now, as our life without theſe cannot be but moſt wretched, ſo with them is it moſt bleſſed, ſo as faith which bringeth all theſe by getting of Chriſt only, is diligently to be laboured for.
Thirdly, it ſhalbe profitable to know what meanes were the meeteſt to vſe for attaining of faith.
True it is that God only giueth and worketh it, but not without ſome other things, which in ſo great a matter as faith is, had not neede either to be ſmall, or few; ſeeing no excellent thing, is otherwiſe wrought.
And heere we ſpeake not of the firſt ſeede of faith, for that God alone giueth without any worke of ours, but of the groweth and increaſe thereof, which though God giuegive it is not while we are idle.
1 It ſhall be good to marke when any ſenſible motion of Gods Spirit, ſtirreth our harts to hearken to the Word to beleeue it, in the commaundements and promiſes of it, and in no caſe to defer to doe thereafter at the inſtant, ſo is it Reuel: 3, 20, Behold, I ſtand at the doore and knocke, if any man heare my voice, and open the doore, I will come in, els not.
In no caſe muſt ſuch opportunities be forſlowed, nor the Spirit quenched, 1, Theſſa: 5, 19, but all deligence muſt be vſed, for that theſe motions or ſtirrings are not, 1 continuall.
2 They are not alwayes very ſenſible and apparent, and if we marke not well, we may miſſe of them though they knocke, they are like the firſt ſtirrings of the infant in the wombe, faint and weake.
3 A little thing will ouercome them.
Theſe are many times ioyned with the ſight and feeling of our ſinnes, which being directed by Gods ſpirit, will turne vsus to Chriſt, ſo as alwayes any feeling of ſin ſhould driue vsus to ſeeke to Chriſt by faith.
Thus can we neuer ſeeke but by inſtance of prayer.
2 After this, be alwayes about the word of God, which is the word of faith, where Gods free promiſes muſt cheefely be looked vntounto.
3 Then Gods fauours heertofore beſtowed vponupon vsus, muſt alwayes be renewed, where if we find any of ſaluation, let vsus know, that in all others God will be like vntounto himſelfe.
4 Neuer giuegive ouer for ſome doubtings of faith. But be ſtriuing againſt them.
5 Thanke God for the faith you hauehave. Thanked-for grace, will increaſe.
Fourthly, in that we are wiſhed to truſt, and no meaſure of faith is ſet downe, neuer ſhould we be diſcouraged though our faith be neuer ſo ſmall, if it be true, for Chriſt doth not quench the ſmoking flaxe, nor breake the bruſed reede.
Faith is little, 1 when one hath no feeling of it in himſelfe.
2 When he is toſſed much with doubtings.
3 When many ſlipes fall out, and in the ſame kind.
And yet this faith neuer ſo weake is true, 1 If it neuer giuegive ouer nor yeeld to any aſſaults.
2 If it endeauour to increaſe.
3 If for the meaſure it be working, and leaue not the party idle: working, is endeauour in the duties of godlineſſe and priuate calling.
Fiftly, eueryevery one is to try his faith.
True faith is wrought by the Word: counterfeit otherwiſe.
True faith ſeeth the miſery of the partie by reaſon of ſin where it is: counterfeit faith neuer feeleth ſinne to any purpoſe.
True faith appeareth in afflictions, to make vsus waite vponupon God, to be patient, to comfort our ſelues in God in tentations, to reſiſt them.
In proſperitie, that we ſtill cleaue to God.
True faith, knoweth the worth of it ſelfe, and appriſeth it ſelfe aboue all other things.
It deſireth to increaſe and continue.
It would bring others to it.
It is the better by any thing that doth befall it.
FINIS.
End of the text · George Estey, Expositions Upon Divers Parts of Scripture (1603)