An Exposition Upon Colossians, Biblical commentary 3 · Chapter 3 · Verse 12,13

An Exposition Upon Colossians · Biblical commentary 3 · Chapter 3 · Verse 12,13

p. 74VER. 12.13.

Therefore as the elect of God holy and beloued, put on bowells of mercy, kindnesse, humblenesse of minde, meekenesse, long-suffering. Forbearing one another and forgiuing one another▪ if any hauehave a quarrell against another: euen as Christ forgaue you, so also doe you.

There are three things requisite to holy life. First, the meditation of heauenly things.The diuision of this part of the text. Secondly, the mortification of vice. Thirdly, the exercise of holy graces and duties. Of the first the Apostle hath intreated from verse 1. to verse 5. Of the second from verse the 5. hitherto. Now in these words, and those that follow to the 18. verse he intreats of the third, for he giues rules for the obedience of the new man, and those rules are more speciall, or more generall. The more speciall rules are from the 11. verse to the sixteenth. The more generall are in the 16. and 17. verses: the one concerning the meanes of holy life, vers. 16. and the other concerning the ende of holy life, ver. 17.

The speciall rules giuegive in charge the exercise of nine graces, and in the setting downe of these rules I obserue. 1. The Motiues to perswade to the obseruation of them, and they are three; the one taken from their election, the other from their sanctification, the third from the louelove of God to them. And these are briefly thrust together in a parenthesis in the beginning of the twelfth verse. 2. The manner how they be charged with these graces, and that is noted in the Metaphor put on. 3. The graces themselues, and they are in number nine. Some of them hauehave their greatest praise in prosperity principally, as mercy, kindnesse, meekenesse, humblenesse of mind, some of them concerne the times of aduersity principally, as long suffering and clemency in forbearing and forgiuing. Some indifferently belong to all times, as louelove, peace, thankefulnesse, or amiablenesse. ver. 14.15.

Obseruation from coherence.Now from the coherence imported in the worde (therefore) diuers things may be noted.

1 In that he prescribes the mortification of vices, before the exercise of graces, it shewes that till vice be mortified, grace will not grow nor prosper, the true reason why many men thriue no better in the gift of Gods spirit, is because they are so little and so sleighty in confessing and bewailing of their corruptions of heart and life.

2 In that he rests not in the reformation of vices, but prescribes also rules of new obedience, it shewes that it is not enough to leaue sinne, but we must bee exercised in doing good. It will not serue turne for the husbandman, that his fruit trees beare no euill fruit, but hee will cut them downe if they bring not forth good fruit, barrennes is cause great enough of hewing downe.

3 Men that are truly renewed after the Image of Christ are willing to be appointed and prescribed, for the attaining and exercise of eueryevery holy needefull grace and duty, he that hath true experience of the beginning of any true grace, hath a true desire, and a willing indeauour, and a iust estimation of all grace. For as he that repents of one sinne loues no sin, so he that trauels in the birth of any grace desires all grace, so farre as in conscience he knowes them to be required, of God, and in some degree, except it be in the time of violent temptations, or that the losse of the meanes occasion any deadnesse or faintnesse, in the desires of the heart, or that there be a relapse into some presumptuous sinne after calling.

4 If this therefore carry vsus to the former verse, then we are informed, that our indeauour after mercy, meeknesse, patience, louelove, peace or the rest, will neuer want acceptation with God. And withall wee may take comfort if wee p. 75would seriously set about the practise of these, though wee found many lets, and doubts, and difficulties, yet Christ will be all in all to help vsus, and giuegive good successe.

Thus of the coherence.Of Election. Two kinds of Election. The motiues follow, and first of Election.

Elect] Gods seruants are Gods elect, and that both in respect of election before time, and also in respect of election in time, for the Lord hath in his eternall counsell chose them in Christ, to the obteining of saluation to the praise of his grace aaEph. 1.4.5. Rom. 8.19.Eph 1:4Eph 1:5Rom 8:19. And besides at sometime in their life, the Lord doth select, and separate them, from out of the world, and worldly courses, to the profession of sincerity, hauing sanctified them by the spirit.

The doctrine of Election hath both consolation and instruction in it,Vses. it is full of comfort, if we consider the priuiledges of Gods chosen, euen those great fauours he shewes them, when he beginnes once to discouer his euerlasting choise of them, the Lord doth euer after auouch them for his peculiar people, to make them high in praise and in honor bbDeut. 26.15.16Deut 26:15Deut 26:16. The men of their strife shall surely p…rish and come to nothing ccIsa. 41.8.11.12.Isa 41:8Isa 41:11Isa 41:12. The Lord will helpe them and comfort them in all strife, he wil be a wall of fire round about them, and the glorie in the middest of them, the Lord will owne them as his portion that he hath taken to himselfe out of the whole earth ddZach. 11.5.12.Zech 11:5Zech 11:12. He will vse them as his friends, hee will heare their praiers, and communicate his secrets vntounto them eeIohn. 15.19.John 15:19. But who can count their priuiledges, no tongue of men or Angels are able to doe it, which since it is so, we should take vntounto vsus continually the words of the Psalmist, and say eueryevery one of vsus, Remember me ô Lord with the fauour of thy people, and visit me with thy saluation, that I may see the felicitie of thy chosen, and reioyce in the Ioy of thy people, and glory with thine inheritance ffPsa. 106.4 5.Ps 106:4. Especially wee should labour to make our calling and election sure gg2 Pet. 1.10.2 Pet 1:10, for then we shall be safe, in as much as thereby an entrance is ministred vntounto vsus, into the kingdome of Iesus Christ.

Now if any shall aske who they are that may be sure of their election?Who may bee sure they are elect. I answere, First with the Apostle Paul, They that receiue the Gospell in power and much assurance, with ioy in the holy Ghost though it should be with much affliction hh1 Thes. 5.6.1 Thess 5:6. And with the Apostle Peter, such as to whom God hath giuen precious promises, and such as flie the corruptions of the world through lust, that ioyne vertue with their faith, and knowledge, and temperance, and patience, and godlinesse, and brotherly kindnesse and louelove ii2 Pet. 1.4.5.6.7.10.2 Pet 1:42 Pet 1:52 Pet 1:62 Pet 1:72 Pet 1:10. Lastly if wee be comforted in our election, we should then labour to inflame our hearts out of the sence of this euerlasting goodnesse of God, euen to set vp the Lord, and to feare him and walke in his waies, and particularly by the Apostles direction to be very carefull, of these holy graces that follow.

Thus of the first motiue.

Holie] They are holy diuers waies;How many waies the elect are holy. For they are holy, first in the head. 2. In their lawes. 3. In their Sacraments, in respect of which they are sacramentally holy. 4. By imputation. 5. By hope kkGal. 5.6.Gal 5:6, of that consummate are holines in heauen. 6. In their calling, so they are Saints by calling ll2. Cor. 1.1.2 Cor 1:1. 7. As they are Temples of the holy Ghost. But the holinesse of sanctification is heere meant, and so they are holy by inchoation.

Holinesse is essentiall to a childe of God, Gods elect are holy, this is eueryevery where proued in Scripture mmDeut. 7.6. Isa. 4 4.Deut 7:6Isa 4:4, I will not stand vponupon it, only for instruction, let vsus from hence obserue. That if euer we would hauehave comfort of our election, we must labour to be holy, and that both in bodie and in spirit nn2. Cor. 7.1. Eph. 5.3.2 Cor 7:1Eph 5:3, we see they are here ioyned and we must not separate them; But may some one say, seeing no man is without his thousands of sinnes,Quest: and infirmities, what must wee doe that wee may hauehave comfort, that we are holy in Gods account, being so many waies faultie in our natures and actions?Ans. For answere hereunto, wee must know that there be foure things which if a man do attaine vntounto,4 Signes of a holy man. though p. 76he hath otherwise many infirmities, yet he is holy in Gods account, yea in the holinesse of sanctification. The first is this, if a man can so farre forth subdue his corruptions, that sinne raignes not in him; so long as it is in him but as a rebell, it doth not frustrate his comfort in his sanctification. 2. If a mans praiers, desires, and indeuors be to respect all Gods commandements as well as one; Iustice as well as Piety, holy times as well as holy things, inward obedience as well as outward, secret obedience as well as open, auoyding lesser sinnes as well as greater. 3. If a man bee sincere in the vse of the meanes that make a man holy, preparing his heart to seeke God in them, esteeme them as his appointed food, mourning for want of successe desired, endeauouring to profit by eueryevery ordinance of God, and that at all times as well as sometimes, at home as well as at Church. Lastly if a man can finde comfort in the pardon of his sinnes, hee needs not doubt of his acceptation to be holy.

55Fiue properties of Gods louelove.Beloued] In this word is lodged the third Motiue, which is taken for Gods louelove, as if the Apostle would affirme that if Christians did seriously consider what it is to be loued of God, they would find full incouragement to all grace and duty: now this may be better opened, if wee consider but the properties of Gods louelove, wherein it wonderfully excells. As first, if God louelove them it is with a free louelove, ooHosea 14.5.Hos 14:5he stands not vponupon thy desert or worthinesse. Againe, he loues first, ^p he loues before he be loued, he loued vsus when wee hated him, he chose vsus when we did not choose him. 3. Gods louelove is wonderfull tender, which will appeare if we consider that he is not onelyonly gratious, but mercifull, slow to anger, of much kindnesse, and repenteth him of the euill qqIoel 2.13.Joel 2:13. 4. Gods louelove is naturall, not forced, and therfore he is said to quiet himselfe in his rrZeph. 3.17.Zeph 3:17louelove, and himselfe loueth mercy ssMich. 7.18.Mic 7:18. Lastly, his louelove is an euerlasting louelove ttIer. 31.3.Jer 31:3, where hee loueth, he loueth to the end uuIohn 13:1.John 13:1. And therefore we should labour to know the louelove of God to our selues,Vses. euen to be particularly assured that we are Gods beloued or else this could not be a motiue to holinesse, as heere it is. And besides the meditation of Gods louelove to vsus should incourage vsus against all crosses, for God will giuegive his beloued rest **Psal. 127.2.Ps 127:2. They shall bee blessed, and it shall be well with them. They shall be deliuered, for he will helpe with his right hand xxPsal. 60.5.Ps 60:5. But especially it should harten vsus against the scornes of the world, and the hate of wicked men: if God louelove vsus, it mattereth not greatly who hate vsus: And in speciall, the meditation of this louelove of God should teach vsus to tyre our selues with these worthy graces, as so many ornaments; for thus should the beloued of God bee decked. And doth the Lord louelove vsus, and shall not wee striue to shew our louelove to him againe? Euen by louing his word, glory, children, presence and commandements. Lastly; we may heere learne how to louelove: for God loues; First, those that are holy. Secondly, those whom he had chosen: so it should be with vsus; first we should choose for holinesse, and then louelove for our choice. This may teach the people how to louelove their Magistrates and Ministers, and so wiues and seruants. And contrariwise.

Thus of the motiues, the manner followes.

Put on] viz: as men doe their garments, it is true that these graces for the worth of them are royall, and so must be put on as the King doth his crowne, or the Prince elected his robes, it is also true that for safety these graces are as armour to defend vsus against the allurements of the world, or the reproches of euill men, and so many be put on as the souldier doth his armor. Besides these graces are required in vsus as the ornaments of a renewed estate, and so are to be put on as the new baptized was said to put on his new garments. But I thinke the metaphor is taken generally from the putting on of rayment.

Obseru. 1.Diuers things may be heere noted. 1. It is apparant that these graces are not naturall the shadowes and pictures of them may be in naturall men. And what wicked men can get is but by the restraining spirit, or by reason of naturall p. 77defect,Note. or for ill ends. It is certaine a man may be said to be borne, as well with clothes on his backe,Obseru. 2 as with grace in his heart.

2 How should the hearts of many smite them, to thinke of it, how they neglect this clothing of their soules with graces: They eueryevery day remember to put on apparrell on their backes, but scarce any day thinke of putting on vertue for their hearts? Oh when thou seest thy naked body clothed, shouldst thou not remember that thy soule in it selfe more naked then thy body, had need of cloathing also? Oh the iudgement that abides many a man and woman, how excessiuely carefull are they to trimme the body, and yet are excessiuely carelesse of trimming their soules, that hauehave so many gownes for their backes, that they hauehave neuer a grace for their hearts: yea the better sort may be humbled if they search their hearts seriously: for either they want diuers parcels of this holy raiment, or else they are not wel fitted on them, they hang so loose many times, there is little comelinesse or warmth by their wearing of these graces. But let vsus all be instructed to remember these graces, and by praier and practise to exercise our selues in them, and daily to be assaying how we can put them on, till by constant vse of all good meanes, we can grow spiritually skilfull in wearing of them, and expressing the power of them in conuersation, as plainely as we shew the garments on our backes, resoluing that these vertues will be our best ornaments, and that they are best clad that are clothed with these godly graces in their hearts.

Thus of the manner, the enumeration of the graces follow.

Bowell… of mercy.] From the Coherence I note two things concerning mercy: First that it is not naturall, we are exhorted to put it on naturally wee are hatefull and hate one another aaEsay. 11.Isa 11: which should teach vsus to obserue and discerne the defects of our hearts heerein,bbIames. 3.17.19.Jas 3:17Jas 3:19 and by praier to striue with God for the repaire of our natures, and in all wrongs from wicked men, to bee lesse mooued,Tit. 3.3.Titus 3:3 as resoluing it is naturall with them.

2 We may note heere that mercy is as it were the dore of vertue. It stands heere in the forefront, and leades in and out all the rest, it lets in humility, meekenesse, patience, &c.

Now in these words themselues I obserue 3. things.

1 That mercy is of more sorts then one,More sorts of mercy than one. Luke 6. Matth: 25.Luke 6 therefore hee saith mercies, one mercy will nor serue the turne, hee that hath true mercy hath many mercies, or waies to shew mercy: many miseries in mans life needs many sorts of mercy.

There is mercy corporall, and mercy spirituall, it is corporall mercy to lend,Corporal and Spirituall merciemercy. to giuegive, to visit; to cloath, to feed, to protect from violence: hospitality to strangers, and the buriall of the dead are also corporall mercies. Spirituall mercies are not all of a sort, for wee may shew mercy sometimes in things wherein no man can help, as by praying vntounto God for helpe: now in things wherein man can helpe, the mercy to be shewed respects eyther the ignorance or other distresses of other men. The mercy to the ignorant is eyther instruction in the things they should know, or councell in the things they should doe. Now his other distresses arise either from his actions, or from his passions: his actions are eyther against thee, and so thy merciemercy is to forgiue, or against others, and so thy mercy is to admonish or correct. Thy merciemercy towards him, in respect of his passions or sufferings, is either in words and so it is consolation, or in deeds, and so it is confirmation. What shall I say? there is the mercy of the Minister, and the mercy of the Magistrate, and also the mercy of the priuate man.

2 Mercies, notes that it is not enough to be mercifull once or seldome, but we must be much in the workes of mercy, seldome merciemercy will bee no better accepted with God, then seldome praier, we are bound to watch to the opportunity p. 78of mercy: and we shall reape not only according to the matter, but according to the measure of mercy bbHosea 10.12 What is bowels of mercy.Hos 10:12.

3 It is not enough to be mercifull, but we must put on the bowels of mercies, and this hath in it diuers things. For it imports:

1 That our mercies must be from the heart, not in hypocrisie or for a shew, it must be true and vnfained mercy.

2 That there should be in vsus the affections of mercy, we should louelove mercy, and shew it with all cheerefulnesse and zeale ccMicha▪ 6.8. Rom: 22.8. 2. Cor. 9.7.25. v. 8.3.4.Mic 6:82 Cor 9:72 Cor 9:25.

3 That there should be a Sympathy and fellow-feeling in the distresses of others. These bowells were in Christ, in Moses and Paul.

4 That our mercy should be extended to the highest degree wee can get our hearts to; That was imported by the phrase of pouring out our soules to the needy ddIsa. 58.10.Isa 58:10.

Vse.The vse of this doctrine of mercy may be first for instruction, to teach vsus to make conscience of this holy grace, and to be sure wee be alwaies clad with it according to the occasions and opportunities of mercy. And to this ende we should labour to stirre vp our selues by the meditation of the motiues vntounto mercy,Motiues to mercy. such as these God hath commanded it eeZach: 7▪6. Hosea 12, 10.Hos 12:10. They are our owne flesh, that need our mercy ffEsay 58.Isa 58, Our heauenly Father is mercifull, yea his mercy is aboue all his workes ggLuke. 6.33. Psalm 86.Luke 6:33Ps 86, yea he is Father of all mercies hh2. Cor. 1.3.2 Cor 1:3, Mercy will proue that wee are righteous iiPsalm. 37.21Ps 37:21and blessed kkMicha. 5.7.Mic 5:7, and that the louelove of God is in vsus ll1 Iohn 3.17.1 John 3:17, and that our profession of religion is sincere mmIam. 1.27.Jas 1:27, and that our knowledge is from aboue nnIam: 3:17., and that we are true neighbors & the right Samaritans. God wonderfully accepts of mercy aboue many other thing ooMich. 6.8. Hosea 6.5.Mic 6:8Hos 6:5, and accounts what is that way done to be done as it were to himselfe ppProu, 14:31 & 19.17.. Besides, what is mercifully bestowed is safest kept, the surest chest to keepe our goods in, is the bosome of the poore, the house of the widdow, and the mouthes of the orphanes. What shall I say? mercy rewards our owne soules qqProu. 11.17.Prov 11:17, assures vsus of forgiuenesse of sinnes rrProu. 16.6.Prov 16:6, makes the heart cheerefull and stedfast ss1 Cor. 15.58.1 Cor 15:58, It shewes vsus life, righteousnesse, and glory ttProu. 21.21.Prov 21:21; and we shall reape after the measure of mercies, both in this life, and at the last day uuHosea 10.12 Rules in shewing mercy.Hos 10:12.

OnelyOnly in shewing mercy wee must looke to diuers rules, it must bee holy mercy, not foolish pitty, as Magistrates must not spare where God will punish, for this is eueryevery where a monstrous wickednesse in carelesse Magistrates, vnderunder the pretence of mercy they spare the punishment of drunkennesse, whoredome, but especially bloud, and the prophanation of the Sabbath. It is a wonder that many Magistrates should euer goe to heauen, they are guilty of so much bloud and wickednesse, by not executing the Iudgement of God, and the King, vponupon such villanies. And it is not mercy vnderunder pretence of housekeeping, to entertaine disordered persons, swaggerers, drunkards, swearers, gamesters, and the like, he that will shew mercy must hauehave a good eye **Prou. 22 9Prov 22:9to consider where, and to whom, and how he shewes mercy, the true mercifull man doth measure his affaires by iudgement xxPsal. 112.5.Ps 112:5. 2. Thy mercy must bee speedy mercy, thou must not say go and come againe to morrow, if thou canst do it now yyPro. 3.28.Prov 3:28. 3. It must be of goods well gotten, God hates robbery for burnt offering zzEsay 6….8.Isa 6:8. 4. We must looke to our ends, for that mercy is lost that is shewed to win the praise of men, or for any other carnall respect.

2 The consideration of the doctrine of mercy may serue for the great reproofe of the want of mercy in men, and that monstrous vnmercifulnesse that eueryevery where abounds amongst men, we may complaine that mercifull men are perished, or if mercy get into the hearts of some it is like the morning dewe, it is quickly dried vp. But the world is full of vsury and cruelty, and oppression, the world hath almost as many wild beasts and monsters, as it hath Land-lords in diuers places. And shall nothing be said thinke we in the day of Christ to p. 79vnmercifull ministers, and Church Gouernours also. Oh the bloud-guiltines of many monsters rather then ministers that feed not, or not with wholesome food, the soules of the people. And is there not tithing of Mint, and Cummin, and Annis, while the waightier things of the Law are let alone? It is no mercy to spare idle and scandalous and Idoll-shepheards. What should I speake of particulars? there is vnmercifulnesse euen in the lender, there is no borrowing vnlesse thou wilt be a seruant to him that lendeth. aaProu. 22.7.Prov 22:7Oh what summes of money are spent vponupon haukes, hounds, cockes, beares, players, whores, (for I may well ioyne them together) gaming, drinking, apparell, feasting, &c. which should be profitably spent vponupon the necessities of the poore. But let men repent of their vnmercifulnesse, for the curse of God is vponupon them, bbProu: 14, 21. and 20.21.and the Lord takes the wrong as done vntounto himselfe, ccProu: 14:31their cry shall not bee heard, ddProu. 21.13.Prov 21:13nor their fasting nor sacrifice accepted, eeEsay 5.8. Hosea 6.5.Isa 5:8Hos 6:5and God will spoile their soules, ffProu. 22.23.Prov 22:23and iudgement mercilesse shall be to them that shew no mercy ggIam. 2.13.Jas 2:13.

Thirdly, this doctrine is exceeding comfortable too, for heere is implied great comfort to all Gods children, for if God require such tender mercy in me, he will certainely shew mercy himselfe. And againe, poore men may be much incouraged to consider how carefull God is of them, and how much mercy he requires to be shewed them; yea it is a comfort to them if they bee godly poore, that there being so many kinds of mercy, they may shew mercy themselues, euen to their richest benefactors, by spirituall mercy. And this also must needs be comfortable to mercifull men, for as God requires mercy, so it is sure he will reward mercy hhPsal. 112:4. Esay 58.7. &c foreign ▪ True Christian curtesie.Ps 112:4Isa 58:7.

Thus of mercy.

Kindness.] The word is curtesie or goodnes, comitas. It is sure the Lord requires this Christian curtesie, or goodnesse of disposition and carriage in eueryevery conuert iiEph. 4.32. Gal. 5.2….Eph 4:32Gal 5:2; and kindnesse is one of the things wee should approoue our selues by. kk2 Cor: 6:6.Now Christian curtesie or goodnesse hath in it these things. 1. It salutes willingly ll1 Pet: 5, 14. Ruth 2▪ 4. Iud. 6.12. Matth: 11:4.Ruth 2:4Judg 6:12. 2. It is faire and amiable in conuersing, not harsh, sullen, crabbed, intractable, clownish, desperate, scornefull, hard to please, churlish, or stately. 3. In matters of offence, it is easie to be intreated, kind to enemies, it qualifies the speeches of the angry with good interpretations, & sometimes it yeelds to their affections, it will sometimes part with right for peace sake, it will forgiue mmIam. 3.17. Luke 6:35. Ephes: 4:32.Jas 3:17Luke 6:35. 4. In the praises or happinesse of others it is without enuy. 5. It is easie to liberality nn1 Pet. 2.5. Romanes 2.4.1 Pet 2:5and preuents. 6. It loues brotherly fellowship.

The vse may bee both to humble and to teach. Certainely the failings of the best of vsus may much abase vsus, and the knowledge of it that God requires it should teach vsus to make conscience of it by prayer and holy striuing with our natures to endeuour to expresse this fairenesse and kind conuersing,Vse. since religion requires curtesie as well as piety, wee should labour to bee vnrebukeable therein also, especially we should put on this vertue in vsing meanes to winne others to the truth.

Heere also wee may see the vanity of their aspersion that say religion will make men stoicall and vnciuill.

Yet least any should mistake,What curtesie hath not in it. we must know that curtesie hath not in it the honouring of euill men, or the reioycing at the euills of any man, or a promiscuous respect of all both good and bad alike, no nor of all good alike in the measure of manifestation, nor hath it an opennes in vnaduised communicating of secrets to all, nor a lightnesse of familiarity in contracting an inward friendship, without due respect of the disposition and conuersation of the parties.

Thus of kindnesse.Matth. 11.29. Rom: 12:16: 1 Pet. 5 5.Matt 11:291 Pet 5:5

Humblenesse of mind.] I shall not need to shew that humility, or this humblenesse of mind is required. For it is plaine in the text, but rather I would p. 80consider what it is, and then make vse of it. And first I consider of it negatiuely, by shewing what it is not.What humblenesse of mind is negatiuely and affirmatiuely. It is not sillinesse, arising out of the ignorance of a mans place or gifts, nor is it any carelesse disregard of a mans selfe, nor eueryevery abasing of a mans selfe, for wicked men to compasse their ends can humble themselues to hell. ^p Esay 5.7 10.Isa 5:7Nor is it a will-worship when a man by voluntary religion layeth hard things vponupon his body; thus it was no humility, to forbeare touching, tasting, handling, or vponupon pretence of vnworthinesse to imploy the Kings sonne, to bring in mediation of Angells or Saints, as inferiours in the court qq18.23.. Nor is it complementall curtesie, for we see that may be in greater exactnesse in men, and yet monstrous pride and malice bee lodged in mens hearts. Nor is it any counterfet submissiuenesse, as when some men scorne to refuse offices, and yet fret afterward when they go without them, or else refuse of purpose to be the more importuned. Nor is it humblenesse of mind to be (with fretting) complaining of our wants, out of emulation of others; nor is it onelyonly to be humbled, for humiliation and humility differ.

Now that the nature of this grace may be found out, we must consider that vsually it is begotten in a man by the power of the word, and followes the breaking of the heart by mortification, ^r and declares it selfe both inwardly and outwardly. Inwardly humblenesse of minde hath in it a sight and sense, and digested opinion of our owne great vnworthinesse, and is not easily stirred to great thoughts with vaine applauses. It hath in it a tender sense of tentations, a hatred of hypocrisie, and a willingnesse to suffer afflictions, and a contentation in some measur, in what estate soeuer, it pleaseth God to bring a man to. Outwardly it expresseth it selfe both towards God and men; towards God it keepes a man lowly in the vse of the meanes, and hath a continued feare and awfull sence of Gods presence ssMich. 6.8.Mic 6:8and stands not at it to bee accounted vile for the seruice of God. tt2. Sam. 6.22.2 Sam 6:22In carriage towards men, it is not affected in words or gestures, it is not censorious, nor arrogant uuPsalm. 131.1.2.3.Ps 131:1Ps 131:2Ps 131:3, nor contentious **Phil: 2:3.. It desires not open and publike places: it is not swelled with praises, nor it affects not the vaine praises of it selfe: but contrariwise, it makes a man goe before in giuing honour, and not to thinke much to equall himselfe with them of the lower sort xxRom. 12.Rom 12, reioicing in the louelove of a poore Christian, as well as of a great man. It will make a man subiect to, and thankfull for, admonitions, and willing to embrace the truth, though it be found in the possession of others. Finally, it is ioifull vponupon the doing of any good, and thankfull for lesser fauours.

Vses.The vse is as for humiliation vnderunder the sense of our wants in expressing the practise of this grace: so for instruction, to teach vsus to labour after it, as a most praise-worthy vertue, we should seeke lowlinesse as the Prophet speakes yyZeph, 2:3. Motiues.. And to this ende wee should contemplate of the motiues heereunto. For humilitie is one of the graces we are especially charged to imitate in Christ zzMat: 11.29. It is a grace that God highly accounts of, he holds vsus worthy of our vocation, if he may see this in vsus, aaEph: 4▪1.2.the Lord himselfe will in his speciall reuiuing presence dwell with the contrite, and humble soule bbIsa. 57.15. Psal. 34.18.Isa 57:15Ps 34:18. He will not despise their praiers ccPsal. 102.7.Ps 102:7. Wisdome is with the lowly ddPro…. 11.3.. The Lord will heale them, and create the fruit of the lippes to bee peace. eeEsay 57 15.29.Isa 57:15Isa 57:29Howsoeuer it may goe with the humble otherwise, yet the Lord will be sure to giuegive grace to the humble ff1. Pet. 5.5.6.1 Pet 5:51 Pet 5:6. Lastly humilitie goeth before honor, the Lord will exalt vsus if we abase our selues, and we are most precious in his eies, when we are most vile in our owne eies. And contrariwise this may shew vsus the hatefulnesse of pride, &c. the more the Lord stands vponupon humblenesse of minde, the more it imports he abhorres pride: And that the nature and praise of true humilitie may the better appeare, it will not be amisse to set out the sorts of Pride.

Generally, pride is expressed, either in things that concerne God, or in p. 81things that concerne man.The sorts of pride. In the things that concerne God: there is the pride of the Atheist, whereby he striues to remoue the sense of the being of God. And the pride of the Hereticke, when he assaults the attributes of God, or his persons. And the pride of the Papist, who will claime by his merits. And the pride of the Curious, who will search into things not reuealed. And the pride of the Persecutor who will pursue by slanders or violence, the power of Gods ordinances. And the pride of the Impenitent, that dares liue and die in his sinnes without care of Gods threatnings. And towards men pride is discouered diuers waies, as by oppugning the fame of the best men, by the singularitie of conceit of worth aboue others, either for place or gifts, by bragging and boasting by vaine ioies, by new fanglenesse in apparell, by striuing for Offices, and highest places, yea, there is a spirituall pride in very grace and holinesse. Now contrarie heereunto is that humilitie God requires in this place.

And thas of humblenesse of minde.

Meekenesse] Christian meekenesse hath in it,What Christian meekenes hath in it. as I conceiue, these things. First, a quietnesse of heart in the freedome from passion, by which one is slow to anger, and not easily prouoked. Secondly, a teachablenesse and tractablenesse, or being easie to bee perswaded ggEsai 11 Iam. 3.17Isa 11Jas 3:17. Thirdly, a childlike confidence in Gods care and prouidence, becomming in that respect as a little childe hhMat. 18Matt 18. Fourthly, it is not swelled with prosperity. Fifthly, It thinkes not much of the yoke of Christ, iiMat. 11.30Matt 11:30In what measure a man is truely meeke, in the same measure he accounts Gods seruice, a reasonable and easie seruice. Sixthly, in conuersing it hath two principall properties; the first is feare kk1 Pet. 3.2.3.1 Pet 3:21 Pet 3:3, as it is opposed vntounto boldenesse, conceitednesse, roughheartednesse: the 2. is an Euangelicall harmlesenesse, or simplicitie.ll2 Cor. 11.3.2 Cor 11:3

The consideration hereof may much humble the best of vsus, if we consider how passion doth ouer-master vsus, and how successe doth swell vsus,Vse. and how stiffe our hearts are after an vnconceiuable manner against the power of the meanes, and how vnquiet we are for want of confidence in God. Oh where is this conuersation with feare to be found? And for the simplicitie that is in Christ Iesus, how is it mixed in some, and wanted in others, and lost in many, who are beguiled of the Serpent? Yet inasmuch as this grace is indispensibly required that it should bee put on, let vsus stirre vp our hearts as to seeke righteousnesse, so to seeke meekenesse with it. And to this ende, we should auoid what doth encounter it: As namely, we should take heede of lust, and malice, and couetousnesse, and contention: For these things will wonderfully dis…u…be the heart, and fill it maruellously with perturbations; and also wee should meditate of the incouragements to this grace; For meekenesse would mu…h auaile vsus in the profit and power of the word mmIam. 1.21.22 Isai. 29.19 Math. 11: 29Jas 1:21Jas 1:22Isa 29:19Matt 11:29, and God hath promised to water this grace with secret ioies, and easefull refreshings. ⁿ Besides God doth in speciall manner vndertake their protection as the places in the Margent will show. ooPsal. 76.1. to 9. & 147.5.6. & 149.4Ps 76:1–9Ps 147:5Ps 147:6Ps 149:4For meekenesse in the hid man of the heart is a thing much set by pp1 Pet: 3.4he will guide them in iudgement and teach them his way qqPsal. 25 9 What long suffering hath in it.Ps 25:9.

Long suffering] By Long-suffering is meant, as I take it, First, an vnwearied firmenesse of heart, holding out vnderunder all crosses, tentations, oppositions &c. The minde not being easily broken, put out, confounded, discouraged, distempered, or vnquieted with any kinde of passion. And so indeede it is nothing else but the perseuerance of patience. Secondly, there is a long-suffering which is a spirituall perseuerance of hope, vnderunder the promise, with an expectation of the performance of it. rrHeb. 6.12.15.Heb 6:12Heb 6:15There is a long-suffering in our carriage towards others, in regard of their reformation, and so we should suffer long in hope of the conuersion of the wicked: ss2 Tim. 4.252 Tim 4:25and in expecting the reformation of infirmities in Gods children, whom wee louelove and admonish. tt1 Thes. 5.141 Thess 5:14And this is p. 82the praise of Christian louelove, that it doth suffer long uu1 Cor. 13 Motiues.1 Cor 13.

This long-suffering is an excellent grace and a worthy ornament, meet to be put on, aswell as any of the rest, and would wonderfully grace the liues of Christians. And the rather should wee louelove it, and long after it, because it is so eminent a praise in God himselfe, **Rom. 9.22 Luk. 18.7Rom 9:22Luke 18:7and in Christ xx1 King. 1.171 Kgs 1:17; yea as any hauehave excelled in the Church, so hauehave they beene approued in the triall of this grace, as were the Apostles. But it is enough to commend it, it is an excellent fruit of the sanctifying spirit yyGal. 5.22.Gal 5:22. OnelyOnly we must know there is great difference between enduring long and long-suffering; for true Christian long-suffering is accompanied not only with patience, but with diligence, zzHeb. 6.12. Col. 1.11. 1 Tim 4.5.Heb 6:12Col 1:111 Tim 4:5and ioyfulnesse, and watching in all things, but especially with the renewing of faith in Gods promise and prouidence.