An Exposition Upon Colossians, Biblical commentary 1 · Chapter 1 · Verse 1,2
COLOS. 1.1.2.
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 CHRIST.
TWO things are worthy our consideration in this EPISTLE,A Description of the Author of this Epistle. the Author and the Matter: the Author was PAVL, concerning whom memorable things are recorded: hee was an Hebrew, of the Hebrewes, of the Tribe of Beniamin, Phil. 3.5.a Pharise, the Sonne of a Pharise, borne in Tharsus of Cilicia, circumcised the eight day,Acts 23.6. brought vp in the knowledge of the Law,Acts 22.3. and Pharisaicall institutions, by Gamaliel, Phil. 3.a great Doctor among the Iewes, acquainted also with the Languages of forraine Nations,Titus 1.12. as his quoting of the authorities of Greeke Poets shewes: and in his youth, for the righteousnesse externall, which was after the Law, he was vnrebukeabl… and full of zeale,Phil. 3.6. Gal. 1.13.14. 1 Tim. 1. Acts 8.9. Act 22.26. 1 Tim. 2. 2 Cor. 6. & 11. & 3. Ephes. 3. 2 Cor. 5. 2 Cor. 3. 1 Cor. 15. Rom. 15.19. 2 Cor. 1.12. 2 Cor. 11.22. to 30. but withall a violent and blasphemous persecuter. His Calling was exceeding glorious, his Office vntounto which he was called, was great and honourable, (viz.) to be the Legate of CHRIST, the Doctor of the Gentiles, the Minister of God, of Christ, of the Spirit, of the new Testament, of the Gospell of reconciliation and of righteousnesse; Hee was famous for his labour in the Word, by which hee caused the Gospell to runne from Hierusalem to Illiricum with admirable swiftnesse; as also for his faithfulnesse of minde, for his pure conscience, for his affection to the faithfull, for his humanitie and curtesie, for his continencie, for his humilitie, for his care for the Churches, for his honest conuersation, innocencie and constancie: hee was of nature earnest, acute and heroicall.
Adde vntounto 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 fortie stripes saue one; once was he stoned, thrice hee suffered shipwracke, 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, hunger, thirst, fastings, cold and nakednesse, besides the incombrances and cares for the businesse of the Churches.
A foure-fold testimony concerning the doctrine of Paul.Finally, we may consider the testimony giuen to his doctrine to proue it to be without all mixture of error. And this Testimony stands of foure branches: 1. His immediate calling▪ 2. His immediate instruction and information. 3. The visible donation of the holy Ghost, which was not onelyonly giuen to himselfe, but he also conferred it,Acts 9. Acts 19.6. 2 Cor. 12.12. Acts 20. by imposition of hands, to others. 4. His working of Miracles, 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 miracles wrought by him be small, when Handkerchiefes were brought from his body to the sicke,Acts 19.12. and their diseases departed from them yea, Diuels 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 Emperour Nero, the 29. of Iune, in the 70. yeere of the Lord. And all this should cause vsus 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 M…tter followeth: I meane not to search after the def…ants and conceits that some obserue concerning the workes of this Worthy, as that he should write ten Epistles to the Churches to answere the number of ten Commandement; and foure Epistles to particular persons, to expresse his agreement with the foure Euangelists; onelyonly this in generall for his hearers or Auditorie: hee had the Romanes, the greatest in the earth for power: the Grecians, the most famous for wit 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.
1 To whom he writeth.
2 VponUpon what occasion.
3 The Treatise it selfe.
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 hauehave been 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 time.For 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 Ministerie, 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 herevpon being oppressed with the madnesse and fury of th…se 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 Kingdome, 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 Con…lusion, the Apostle entreates of matters of Faith, in the first two Chapters, and of matters of Life, in the two last.
And thus in generall of the whole Epistle,The Exordium and the parts thereof. with the persons to whom, and the occasion thereof. The first part of the Epistle is the Exordium, and it stands of two members, a Salutation and a Preface. The Salutation, ver. 1.2. and the Preface from vers. 3. to the 12.
In the Salutation I consider three things:The salutation deuided. first, the persons saluting: secondly, the persons saluted: thirdly, the Salutation it selfe. The Persons saluting are an Apostle and an Euangelist;The Persons saluting. the Apostle is described by his Name, PAVL; by his Office, an Apostle; by the principall e…icient 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 heare first the meaning of them, and then the Doctrines to be obserued out of them.
Paul. The name of the Apostle.] The Apostle at his Circumcision was called Saul. For, being of the Tribe of Beniamin, it seemes the men of that Tribe did in honour of their King Saul, Why he was called Saul.who was the first of all the Kings of Israel; and by a kinde of emulation to retaine the first glory of their Tribe (more respecting the outward honour of Saul, in that hee was a King, then the curse of God in his reiection) did vse to giuegive the name of Saul to their Children very often as a name of great honour.
And not vnfitly did this name light vponupon this Beniamite: both if wee regard him as hee was before his calling or after: before his calling, as the olde Saul persecuted Dauid, so did this yongling 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,Diuers opinions about the name Paul. Writers are diuersly minded. 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 vntounto 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 qualitie or action, as Peter was called Cephas, and Iames and Iohn called Boanarges, and Iacob called Israel. Some thinke he had two names, as Salomon was called also Iedidiah, and Mathew called Leui, and these should seeme to be 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, Iothanan, Iehar, and Iohannes, all are but differing in seuerall languages. Lastly, it is most likely hee was called Paul for memory of the first spoyles hee brought into the Church of Christ,Acts 13.9. not the head but the heart of Sergius Paulus, that noble Romane, and this is more probable, because in all the Chapters before, hee is neuer called Paul.
Apostle.] This word in the generall signification importeth one that is sent,Phil. 2.15. The signification and Etimologie of the word Apostle. and so Epiphroditus is called an Apostle: but the Etimologie of the word 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, they had their Widdowes for the sicke, Deacons for the poore, Doctors for instruction, Pastors for exhortation,And what Apostles were. and these were standing and ordinary Officers. Now, there were extraordinarie, viz. Apostles and Euangelists, the Apostles were men immediately called by Christ, and had generall charge ouer all the Churches, for planting and gouerning them; the Euangelists were called most by the Apostles, and sent with spirituall charge whither the Apostles saw most conuenient.
The vse and signification of the words Iesus Christ.Iesus Christ.] These title 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 oth…r shewing what hee was, viz. IESVS, a Sauiour: the one Name, (viz.) IESVS, an Hebrew word, is for the Iewes, and the other Name CHRIST, a Greeke word, is for the Gentiles: the one shewing that hee was God (for,Esay 45.21. besides mee there is no Sauiour) the other shewing that he was Man, (viz.) Christ the annoynted. For, in respect of his humane nature, is this annoynting with graces or gifts attributed to Christ.
Diuers Christs.Againe, Christs were of two sorts, (viz. false Christs, Mat. 24. and true Christs: the true were eyther Typicall, and so the Prophets, Priests and Kings were annoynted (hence in the Psalme, Touch not my Christs, &c.) or Essentiall, and so onelyonly the Sonne of Mary.
By the will of God.] These words are expounded, Gal. 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:Tit. 1.4. and as Titus did ordaine Elders. Or else not by the Commendation, paines or instruction of any man.
Thus farre of the meaning of the words: The Doctrines follow.
Three Doctrines from the first words. Doctr. 1. Great sinners may proue great Saints.Paul an Apostle.] Here three Doctrines may be obserued: first, great sinners may proue great Saints; a great enemie of sincere Religion may proue a great founder of Churches; a great oppressor of Gods Seruants may proue a great feeder of Gods flocke. In a word, a persecuter, as wee see here, may be an Apostle. This Doctrine as it doth excellently sample out Gods vnsearchable mercy, so it teacheth vsus not to despayre of any, but to continue to pray for euen the vilest and most spitefull aduersaries,Vse. 1. and the most open oppugners, and vsuall traducers of Gods causes and people; and to way…e vponupon God to see if at any time hee will giuegive them repentance to build that they hauehave destroyed, and to gather that they hauehave so much striuen to scatter. Secondly,2. this Doctrine is of singular vse in the cure of the hardest of diseases, viz. affliction of conscience:Affliction of conscience. for in some of the deare Seruants of God (that hauehave appearing vponupon 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 sinnes, and a healing of their errors; and vncomfortable mistakings doth most an end arise from the right application of such examples as this,Dangerous mistaking. I say, a right application: for, the most men doe dangerously and damnably mistake in alleadging the instances of the great sinnes of Gods Seruants. But if thou obserue these foure rules thou canst not mistake or misapply:4Rules to be obserued in alledging examples of great sinners repenting. First, if thou bring not in the examples of Dauid, Peter, Paul, or any other, to patronize thy sinne, or to defend and nourish thy selfe in a sinfull course. Secondly, if thou alledge 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 aswell vrge vponupon thy selfe the necessitie 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 be applyed, as hee himselfe testifieth. 1 Tim. 1.16.
Secondly,Doct. 2. Doctrine is seldome effectuall when the person of the Minister is despised. the Apostle to bring his doctrine into greater request, doth in the entrance of the Epistle insinuate himselfe into their respects, by setting downe the authoritie and praises of his office and person: which sheweth vntounto vsus 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 vsus one Reason,Vse. 1. why a number of prophane men get so little by the doctrine they so ordinarily heare: And the ca…se is, they are contemners, and scoffers, and reprochers of Gods Ministers; and therefore God will giuegive them no blessing by their Ministerie.2. Againe, it shewes how heauie and hurtfull a sinne it is to detract from the name and good esteeme of Ministers,Defamation of Ministers. by tales, lyes, and slanders: for, though men beleeue thee not in thy slanders, yet it is the propertie of most defamations, that they leaue a kinde of lower estimation many times where they are not beleeued.3. Thirdly, it serues to teach all Ministers and others that are in gouernment, to preserue by all lawfull and holy endeauours the authoritie and credit both of their Persons and Callings. There is no doubt but the base carriage and indiscreet and sinfull courses of many Ministers hauehave brought a contempt and barrennesse vponupon the very Ordinances of God; they can doe no good with their doctrine, they are so wanting to that grauitie and innocencie that should shine in the lights and lamps of Christ.
Lastly,Doct. 3. Lesse then an Apostle must not hauehave dominion ouer… mens consciences. here may be obserued, that he that will beare rule ouer other mens consciences, must be an Apostle: lesse then an Apostolicall man cannot prescribe vntounto other mens consciences: and therefore it is a prophane insolencie in any whatsoeuer to vrge their fancies and deuises, and to presse them, ma…er-like, vponupon the iudgements or practises of their brethren, when they are not warranted in the writings of the Prophets and Apostles.
Of Iesus Christ. Vse. Doct.] No knowledge can be auaileable to saluation without the knowledge of Christ, and therefore the Apostle in the very forefront of the Epistle,No knowledge auaileable to saluation without the knowledge of Christ. 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 hee 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 hauehave led men from CHRIST crucified, to vaine Traditions Philosophicall speculations, Iewish obseruations, and giuen his glory to Angels.
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 eueryevery member of the Church holds his particular standing and function from God; hee is ranked into his order by the speciall prouidence and calling of God.
And it is to great purpose that men should know it in their owne particular.The assurance of a lawfull calling serues for foure vses. For first, it inforceth diligence: if God hauehave set thee in thy calling, then it stands thee vponupon to discharge the duties 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.EueryEvery christian hath two callings. EueryEvery 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 speciall 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 hee 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 vsus contentation in the willing vnderunder-going of the daily molestations or troubles and crosses that doe befall vsus, and to be content with our kinde of life, seeing we 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. 1.Three 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 integritie in liuing. This made Paul to ioyne Tymothy with him; and the consideration of this, as it should teach all faithfull Ministers to make themselues glorious by a brotherly harmonie in matters of opinion:Vse. 1. so it doth giuegive occasion to bewaile that great sinne of wilfull opposition and crosse-teaching, which doth in many places too much abound;Wilfull opposition & crosse-teaching. 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 studie 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 complayned, that were contrary to all men, and forbid vsus to preach to the Chruches that they might be saued, 1 Thes. 2.15.16.and fulfill the measure of their sins alwayes: God they please not, and the wrath of God is come on them to the vttermost.
Doct. 2.Secondly, here wee may learne that spirituall aliance is the best aliance; for,Spirituall aliance. it is a greater honour to Timothy to be a brother, then to be an Euangelist: for, hee might hauehave beene an Euangelist, and yet hauehave gone to Hell when hee 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.
Doct. 3.Thirdly, 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 doctrine needs mans witnesse. such a vanitie and secret sinfulnesse 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 weaknesse too commonly found in the very deare children of God, namely, to receiue doctrine vponupon the trust and credit of the Messenger, without searching the scriptures as they ought to doe.
2.Thus farre of the persons saluting: the persons saluted are described, both by the place of their habitation,The persons saluted. at Colosse, and by their spirituall estate: in which hee describes them by foure things: they are Saints, they are faithfull, they are Brethren, and they are in Christ.
Foure generall obseruations.Before I come to the particular handling of each of these, I consider foure things in the generall: First, here wee see the power of the Gospell. But a little before,1The power of the Gospell. if Colosse had beene searched with lights, as Ierusalem was, there would not hauehave beene found one Saint nor one faithfull man or woman in the whole Citie:2Who be the true members of the Church. and now behold by the preaching of the Word, here 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, 3The Church may be true & yet faultie.faithfull, and in Christ. Thirdly, wee see here that a Church may remaine a true Church, notwithstanding grosse corruptions remaine in it vnreformed, as here these titles are giuen to a Church much poysoned with humane traditions and vile corruptions in worship. Lastly it is to be obserued,4One grace or priuiledge cannot be without another. that the Apostle ioynes all these together, to note that one cannot be without the other, one cannot be a Saint vnlesse hee be faithfull, and in Christ, and so of the rest. The last clause cuts off the Iewes apparantly from being Saints or true beleeuers, seeing they receiue not Christ:Carnall Protestant. and the first clause cuts off the carnall Protestant, so as hee cannot be a beleeuer or in Christ, seeing hee cares no more for sanctitie: and the two middle-most cut off the Papists and all Heretikes and Schismatickes, seeing they hauehave 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. The acceptations of the word Saints.] This Word is diuersely accepted in Scripture. Sometimes it is giuen to the Angels, and so they are called Saints, Deut. 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 visibilitie 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,Gods children are called Saints in foure respects. but in foure respects. First, in respect of Seperation, because they are elected and gathered out of the world, and ioyned vntounto Gods people, and dedicated to holy seruices and vses, and 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,Doct. the doctrine is plaine, that men may be Saints in this life: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 Psalme 16.3. To the Saints that are in earth. And Psal. 37.28. Hee forsaketh not his Saints. And Psal. 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;Vse. with many other places. The vse of this serues first, to confute the grosse folly of the Papists that acknowledge no Saints till three things come to them:Three things needfull for popish Saints. first, they must be Canonized by the Pope: 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 seruants of God. Psal. 16.3. Psal. 30.4.5. I will take them in order as they lye. Deut. 7.6.7. If wee be sure wee be a holy people to the Lord, then this is our comfort, that God accounts of vsus aboue all the people vponupon 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 chearefull thankfulnesse to laud and praise God, and that before the remembrance of his holinesse (as they before the Arke, so wee before all the Tokens and Pledges of Gods louelove, 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 hauehave 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 body, or estates, or names without. The Prophet answeres: that the Lord endureth but a while in his anger, but in his fauour is life, though weeping may abide at euening, yet ioy commeth in the morning.Psal. 37.28. And in the 37. Psal. 28. ver. a charge is giuen to flye from euill, and doe good: in which words a Saint is described by his practise.
Obiect.Oh but what shall they get by this precisenesse? Sol. They shall dwell for euer:Solut. no men hauehave 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,Psal. 7. God will; nay, it is a delight vntounto the Lord to iudge the righteous, and him that contemneth God eueryevery day: those spitefull aduersaries of sinceritie shall neuer escape Gods hands.
Obiect.Oh but wee see not onelyonly wicked men, but God himselfe smiteth and afflicteth those that be so holy.Solut. Sol. Though God afflict and chastise his people, as a Father his beloued Sonne, yet hee 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 hauehave: First, that though Gods stroakes seeme to be 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, he euer hath a regard to this, not to smite them so long, as they should be driuen to turne againe to folly: by folly he 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: viz. that they should with a two-edged sword,Psal. 149.5.6.7.8.9. execute vengeance vponupon the Heathen, and corrections vponupon the people, they should binde Kings with chaines, and Nobles with fetters of iron: thus should they execute vponupon 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 vponupon 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 mightie States in the foure Monarchies, at last hee comes to speake of a Kingdome which is the greatest vnderunder 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 here in this world, in the Kingdome of grace. Daniel 7.27. And if there be 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 eueryevery childe of God, who is no more now a forreiner or stranger,Ephes. 2.20. but a Citizen with the Saints, and of the houshold of God.
To conclude, this may be a great refreshing to eueryevery childe of God against all the discomforts of this present transitorie life, that in that great and last, and terrible day Christ will be glorified in them,2 Thes. 1.10. and made meruailous in the Saints. And last of all, though the Saints be here despised and trodden vnderunder foote,2 Cor. 6.2. iudged and condemned by men, yet the time will come, when the Saints shall iudge the world.
Oh but some one will say,Qu. Who are Saints? all the difficultie lyeth in this, to know who are Saints. Ans. To this end, besides the foure things generally laid downe before,Ans. I will for tryall alleadge two or three places of Scripture: first, in Deut. 33.3.Deut. 33.3. When Moses had praysed the louelove of God to the Iewish Nation, hee specially commendeth Gods speciall care towards the Saints of that Nation,The first signe. whom, as most deare to him, he had alwayes in his hands, and giueth this signe to know them by,Psal. 16.3.5.6. (viz.) They are humbled at his feete, to receiue his words.
Secondly,Dauids foure signes. Dauid hauing spoken of the excellencie of the Saints on earth, to proue himselfe to be one of the number, he yeeldeth his reasons from foure experimentall signes: First, the Lord was his portion, though he had hopes or possession of great things in the earth, yet Gods fauour was that he did most prize,Psal. 16.5.6. and spirituall things were vntounto him the fayrest part of his inheritance, and though hee had many crosses, yet the line was sallen vntounto him in a fayre place: so long as hee could see grace in his heart, and the God of grace to louelove him freely. Secondly, hee could as heartily prayse God for spirituall blessings,Psal. 16.7. (viz.) Counsell, Knowledge, and direction out of the word of God, as wicked men could for temporall Honours, Riches, Pleasures, and such things as they louelove 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 onelyonly the Saints.
Obiect. Obiect.Oh but might not Dauid be deceiued in that signe by illusions, &c.Solut. Ans. Dauid giues two reasons why hee could not: first, his feelings did not make him more carelesse,Difference between illusions and the feelings of the Spirit of Adoption. 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 he conceiue a greater hatred against his sinne, then when his reynes taught him: secondly, hee shewes that hee had them in the night; that is, when hee was alone and with-drawne from companie, and the things of the world, and worldly occasions. Fourthly, his last signe is, that hee did set the Lord alwayes before him: hee could be content to walke euer in Gods presence, and to hauehave him the witnesse of his actions, hee was not carefull onelyonly to approue himselfe to men (as wicked men may doe) but his chiefe care was to walke in all good conscience before God.
Lastly,Esay 4.3.4. in the four… of Esay, the Prophet fore-tels of men that vnderunder the Gospell should be 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 acquainted 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 hauehave 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 onelyonly in respect of knowledge and illumination, but also because it hath kept an Assize in the soule of the sinner, hee hath beene arraigned, indicted, and hath pleaded guiltie, and beene condemned: a Spirit of burning, both in respect of the inward purifying of the heart from the drosse that cleaues vntounto it, as also in respect of zeale and order, for the glory of God. And thus farre of the first thing giuen vntounto the people of God: they are Saints. Now followeth the second.
The acceptations of the word faithfull.Faithfull:] This word is diuersly attributed in Scripture. It is giuen to a2 Cor. 1.God, and God is said to be faithfull in the accomplishment of his promises. It is giuen to bReuel. 19.11.Christ, and he is called faithfull and true. It is giuen to the cPsal. 89.37.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 vponupon it,Psal. 19.7. & 111.7. for heauen and earth may fayle, but one iot of it shall not fayle. 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. may be taken vp,Prou. 20.6. Many men will boast, eueryevery one of his owne goodnes, but who can finde a faithfull man? Psal. 101.6.These are they that Dauid so earnestly searcheth for, and hauing found them, doth so stedfastly set his eyes vponupon them, and entertayneth them into his Court, Psal. 101.6. The names of these we doe for the most part take vponupon our selues, but the signes of these are but sparingly found amongst vsus. That wee may examine our selues, I will consider what is required of vsus that wee may shew our selues faithfull.
Faithfulnesse in spirituall things.The Christian mans faithfulnesse ought to shew it selfe, first, in spirituall things; secondly, in temporall things vntounto faithfulnesse in spirituall things fiue things are requisite. First, faith in Christ, to get sound reasons from the Word and Spirit of God,Hereunto fiue things are requisite. and a sure euidence for the particular perswasion of the heart, that God in Christ is graciously reconciled with the sinner. He cannot be a faithfull man that hath not a iustifying Faith: all that time of a mans life, onelyonly 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 vntounto God.Psal. 78. And therefore the Israelites are charged not to be faithfull,37. because when the wrath of God turned vponupon them, and the strongest of them were slaine, and their chosen men were smitten, and that their dayes did consume in vanitie,31. and their yeeres hastily, then they cry vntounto him,32. and seeke him in their distresse, they returne and seeke him earely, they acknowledge that God is their strength,34. and the most high their Redeemer: but when the Lord had beene mercifull vntounto them,35. forgiuen their iniquities▪ so as hee destroyed them not, and called backe his anger; then they retu…ed and prouoked the Lord againe,38. they flattered him with their tongue, they tempted God and sinned still, and therefore they are censured thus:37. Their heart was not vpright, neyther were they faithfull in Gods Couenant. Thirdly, it shewes it selfe in constant sinceritie 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 hauehave 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 soules with true spirituall gaine. And thus hee is said to be a good Seruant and faithfull,Mat. 25.21.23 that hauing receiued fiue Talents, hath gained with them fiue moe, or two Talents and doth gaine two moe, and this we doe, when hauing receiued Knowledge, Faith, LoueLove, 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 duties as belong vntounto such seruice. Thus Timothy is praysed to be 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:2 Cor. 11.8. and thus men are faithfull that can patiently beare and willingly take vp the Crosse of Christ,Luke 9.23. and that daily; so as they may further the building vp, 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 prayse if two things come to them: first, that mens hearts be faithfull; that is, that though they hauehave many wants and infirmities, and fayle much and often in well-doing, yet the desire, delight, endeauour, resolution and affection is in all pleasing and firmenesse to walke before God, without eyther hypocrisie or presumption: this was Abrahams prayse,Nehem. 9.8. Nehem. 9.8. Secondly, that men continue faithfull vntounto the death, with all constancie and holy perseuerance, beleeuing in Christ, and worshipping GOD, euen to the end of their dayes, this is called for,Reu. 2.11. and crowned, Reuel. 2.11. Thus of faithfulnesse in spirituall things.
Faithfulnesse in temporall things stands in three things.Faithfulnesse in temporall things. First, in the sincere, diligent, and carefull discharge of the duties of our Calling. It was a singular prayse in Daniel, that when his enemies fought occasion against him,Daniel 6.5. they could finde none concerning the Kingdome, hee was so faithfull and without blame, and therefore they must take him (if euer) concerning the Law of his God.A Caueat for Professors. Then doth the glory of Gods people shine, when together with their constant zeale in matters of religion, they are found carefully diligent and faithfull in their callings; then whatsoeuer befals them for the Law of their God, they may beare it with all comfort and constancie, 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 these scandalous and carelesse courses.
Secondly, in the right vse and profitable disposing of our riches, euen the outward things God hath giuen vsus. This lyeth vponupon vsus, as one of the tokens of our faithfulnesse: nay, this is necessary to the being of this pray…e: In the 16. of Luke Christ exhorts to the wise and liberall bestowing of our riches vntounto the necessities of the poore,Luke 16.9. and for other holy and needfull vses. And because there lye in the hearts of carnall men, many Obiections against this Exhortation, therefore he forceth it with reasons that meere with mens carnall conceits.
And first,Obiect. 1. whereas men out of an ouer great estimation and liking of these earthly 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 hauehave in this world.Solut. Hee answereth that men should not so much louelove these earthly things: for they are riches of iniquitie, that is sinne, that makes a man miserable and accursed is most an end mixed with riches,Ver. 9. eyther they are wrongfully gotten, and sinfully kept, or they are causes of much sinning against God, or men, or himselfe.
Obiect. 2.Oh, 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 help thee.
Obiect. 3.Oh, but a man may be saued and enioy these euerlasting habitations, though he doe not so part with his riches. Sol. Hee cannot: for, a man cannot be saued without Grace,Solut. and God will neuer trust him with Grace (the true treasure) that is not faithfull in bestowing riches:Vers. 10.11. and good reason; for, if God gaue a wicked worldling grace, hee would neuer be faithfull in vsing it: for, hee that is vniust in the least, that is, Riches, would be vniust in much, that is, Grace.
Obiect. 4.Oh, but our goods are our owne, and therefore why should we giuegive them to others?Solut. Sol. Ver. 12. That is false, for Grace onelyonly is a mans owne, but Riches are anothers;Psal. 24.1. Prou. 3.17. for God is the Lord of the whole, and the poore is the owner of a part.
Obiect. 5.Tush, but a man may hauehave a good heart to GOD, and yet not deliuer out his goods to other mens vses, nor leaue his content that hee hath in the fruition of them.Solut. Sol. That is false to: for, a man cannot serue two Masters:Vers. 13. one man cannot serue God and Riches. And thus our Sauiour meeteth with the Obiections of worldly men. The words also contayne notable reasons to perswade to faithfulnesse, which lyeth in this good vse of Riches: first, they are riches of iniquitie: 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 vsus with Grace: fiftly, hee will else be a very vniust man, and his riches wicked: sixtly, Grace onelyonly 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 vponupon men, eyther in Church or Common-wealth. Nehem. 13.13. Prou. 13.17. in witnesse-bearing, Prou. 14.5.25. in iust gaynes and lawfull meanes vsed for profit in our dealings with others, Prou. 28.20. And such like duties of Iustice.
Thus then wee see who is a faithfull man, euen he 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 truth, 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 faithfull.Now, if wee be such, then is our estate most comfortable: for first, God will be faithfull to vsus in the accomplishment of all his promises: secondly, the Word 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 vsus to God, and both in 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 testimonie of IESVS in our hearts, and when wee die hee will not be ashamed of vsus before his Father and the holy Angels; and lastly, wee shall be sure to hauehave 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-fold relation:1To Christ. 1. to CHRIST: 2. to the Apostle: 3. to the Saints abroad: 4. to the Saints at home.1To Christ. For the first, are we brethren to CHRIST? then it should teach vsus two things;Vse. 1. Vse. 2. first, to liue comfortably, for an higher estate of excellencie canst thou not hauehave; secondly, to liue nobly, like the Sonnes of the most High, not basely, like the Sonnes of the Earth. Why wallowest thou in base and filthy pleasures? why dotest thou vponupon vncertaine and sinfull profits? why doth thy heart degenerate to regard, and so aspire after worldly preferment?Rom. 8. Remember whence thou art descended, and with whom alyed, and walke as becomes the coheyre of Christ.
Secondly,2To 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,Vse. so to rule as to remember that they rule their Brethren: neyther to neglect their good, (for why should thy Brother perish) nor with proud insolencie or tyrannie, eyther in correction, or seuere carriage to Lord it ouer them.
Thirdly,3To the Saints abroad. are they Brethren 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 neare in the mysticall vnion, if it be considered that the same Mother bare them; and the same Father begat them.
Lastly,4To the Saints at home. are they Brethren to the Saints at home? then they should learne to conuerse brotherly, to liue and louelove together, as becommeth Saints and Brethren. Oh that it could sincke 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 wayes: 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 olde tree; eyther a new man or no man; eyther lose the World, or neuer finde Christ; eyther disarme thy selfe of all vaine confidence, louelove, delight, and support from the world and worldly 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 betweene 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 vntounto 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 vponupon mee, or did me a pleasure at such a time, &c. So, it is as great spirituall madnesse for any Soule to pleade interest in Christ, when they can alleadge no more but his generall louelove to man; or that hee offered Grace to vsus 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 spirituall Marriage.
Againe,Who are in Christ. would a man know whether hee be in Christ, these Comparisons likewise resolue his doubt, by a three-fold Answere: first, hee is in Christ, if he blossome, grow, and beare fruit, euen such fruit as is to eternall life. If a man be abundant in the workes of the Lord; and grow in such graces as are communicated onelyonly 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 voyd 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 hauehave as much sense and feeling, sauour and delight in the things of the Spirit, as the Word, Prayer, fellowship in the Gospell, with the exercise 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,Rom. 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 demonstrat…uely, 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 heartie feelings, wrought by the Word and Sacraments, by Prayer and Fasting, by Reading and Conference, are certaine and sure signes and seales to proue 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.
Grace and Peace be vntounto you, from God the Father, and from the Lord Iesus Christ.
Of Salutations.IT hath beene an auncient custome, both in the Iewish, Christian, and 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,foreign. some wished welfare or safetie; some, to doe well; some, ioy and a merry life; as they were eyther S…oickes 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 word is diuersly taken. For kindnesse, 2 Sam. 16.17. for abilitie to affect or perswade, Psal. 45.2. for the happinesse that is had from Christ in this world; and so it is opposed to glorie, Psal. 84.11. for the preaching of the Gospell, Rom. 1.4. Tit. 2.12. for approbation from God, Prou. 12.2. finally, it is taken for the spirituall libertie that wee hauehave from Christ; and so it is opposed to the Law, Rom. 6.14. lastly, it is taken for the louelove 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 here.
Peace. The acceptations of the word Peace.] This word also is diuersly accepted, for rest and ease from paine, Psal. 38.4. for familiaritie, 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 wee hauehave 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 eyther in this world, or that other better world wee receiue from Christ, together with Gods fauour and grace: neyther 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 ordinarie imployments, to minde Gods glory and the saluation of others.
Secondly, wee 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;Three reasons why children may be taught the principles they vnderstand not. 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 hauehave occasion much to thinke of the things are so much and commonly vrged: secondly, that if any time of extremitie should come, they might hauehave 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 mouthes, they should not get them into their hearts.
Thirdly,Quest. a question may here be moued: how the Apostle can in these words wish vntounto 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 chiefely 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 bee had without Christ, nor without godly Sorrow, Confession, Knowledge, Meeknesse, Desires, Faith, Humilitie, LoueLove, and the like, as men may easily see, if they will be informed eyther by Scripture or experience.
Fourthly,Doct. but the maine Doctrine which generally I obserue out of these words,Spirituall things are the best things. is this; that spirituall things from God in Christ are the best things, and most to be sought, and desired, and wished, both for our selues and others.Reasons. 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. Spirituall things are giuen by God in Christ; the other by God without Christ: 4. They onelyonly 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 onelyonly 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 proues them best:Mat. 16. lastly, What shall it profit a man to winne the whole world, and loose his owne Soule?
Vse. 1.The 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 giuegive ouer, for difficulties in the beginning: some no sooner ridde off terrour, but as soone off care for the life to come.
Vse. 2.Secondly, this Doctrine may be a singular comfort to vsus, if wee can finde grace and peace in our harts, how euer it be with vsus in our bodies or estates otherwise.
Vse. 3.Thirdly, 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 endeauout 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.
4.Lastly, it should teach vsus to learne the lesson giuen by our Sauiour Christ, Mat. 6.Mat. 6. Ver. 19. to 25. Ver. 25. to the end. neyther to enlarge our affections to the immoderate desires of superfluitie in outward things, nor yet to racke our hearts with the faithlesse and fruitlesse cares for 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, we should striue to be such as are within the compasse of the promise of grace; especially, wee should get humble and lowly hearts:Iames 4.6. for, God giues grace vntounto the humble, but resisteth the stubborne, wilfull, and proud sinner. Againe, if Gods LoueLove, and Christs Grace be Iewels of so great value, it should teach vsus, when Grace is offered in the meanes, or any way bestowed by Gods Spirit,2 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 vsus,Iude 4. to turne the Grace of God into wantonnesse, to abuse eyther the promises of Grace, or the pledges of Gods LoueLove, to become eyther 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, grieuing, quenching, or despising it And further; wee should learne by all good meanes, as constant hearing, prayer,2 Tim. 1.6. 2 Tim. 2.1. reading, conference, and meditation, to stirre vp the Graces giuen vsus, to labour for spirituall strength in Grace, and to search so carefully into the euidence of Faith, for what wee hauehave; and Hope, for what wee want, as neuer to giuegive ouer to examine our selues by the signes and promises of Gods LoueLove, 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 be sufficient for you, 2 Cor. 12.9.and my Power made knowne in your weakenesse.
Peace.] The second thing here wished for, and to be desired of all that louelove their owne good, is Peace, that is, tranquilitie 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 vponupon the getting of this peace, and giues rules for the vse of it. For if euer wee would hauehave 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 vponupon the Word of GOD, to receiue the certaine meanes of our soules reconciliation, and the righteousnesse of CHRIST imputed vntounto vsus:Esay 35.8. such, as to whom there is a way, and their path is holy. But on the otherside, vntounto 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,Esay 57.21. so as they cannot worke vponupon them: these hauehave no peace, neyther with GOD, Angels, Men, the Creatures, or their owne Consciences.
Againe, hast thou gotten peace and tranquilitie of heart, euen rest and ease from CHRIST,Phil. 4.6. then let this peace preserue thy heart and minde, and let it rule. Col. 3.15.Be carefull to reiect all matters in thoughts, or opinions in affections, or desires in words or actions, that 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 endeauours. 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 vntounto thee a Prince of Peace, and guide thy feete for euer into the way of peace.
And thus farre of the good things hee wisheth vntounto 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, here wee may obserue, that grace and blessings must not be looked vponupon without some honourable meditation of God and Christ the giuers.
Fourthly, seeing beleeuers hauehave a God, a Father, a Christ, a Sauiour, a Lord, they are sure to be in a happy case, and may hauehave what is needfull, if they will seeke for it.
Fiftly, wee may obserue, we can hauehave no comfort in the enioying or hope of any fauour or blessing, spirituall or temporall, vnlesse, first, God be our Father; secondly, wee be in Christ.
Lastly, if GOD be a Father, and CHRIST a Lord, it stands vsus vponupon to looke to it, that wee performe both honour and seruice. And thus of the Salutation. The Preface followeth.