An Exposition Upon Colossians, Biblical commentary 1 · Chapter 1 · Verse 9
Verse 9.
For this cause, we also, since the day we heard of it, cease not to pray for you, and to desire that ye might be fulfilled with the knowledge of his will, in all wisedome and spirituall vnderstanding.
Verse 10.
That yee might walke worthy of the Lord, in all pleasing, being fruitfull in all good workes, and increasing in the knowledge of God.
Verse 11.
Strengthened with all might, through his glorious power, vntounto all patience, and long-suffering with ioyfulnesse.
THese words are the second part of the Preface,The Diuision. wherein he sheweth that hee prayed for them, which hee both generally affirmes, and specially declares.
The generall Affirmation is in these words: For this cause, wee also, since the day wee heard of it, ceast not to pray for you.
The speciall Declaration is in the words that follow: And to desire that yee might be fulfilled with the knowledge of his will: and so forward to the end of the 11. Verse▪
In the affirmation are three things: first, an Intimation of a reason, (for this cause;) secondly, the Notation of time, (since the day wee heard of it;) thirdly, the Matter affirmed, (wee cease not to pray for you.)
In generall wee may plainely obserue that the desires of our hearts,We are neyther borne, nor borne againe for our selues▪ and endeauours of our liues ought not to be imployed for our owne good onelyonly, but for the good of others. Wee are neyther borne nor borne againe for our selues. Sanctified and holy men hauehave beene full of constant and ardent affections and desires after the good of Gods Children: The manifestation of the spirit is giuen to eueryevery member to profit withall x1 Cor. 12.7.. Religious LoueLove seeketh not his owne things y1 Cor. 13.: wee should not seeke our owne things, as many doe, but that which is Iesus Christs, viz. that which tends to his glory, and the profit of his members: yea, Christians should serue one another by louelove: hee is not of God that hath not holy affections to promote so farre as in him lyeth, the good of Gods Children z1 Iohn 3.10.. Herein are the Children of God, and the children of the Diuell vsually knowne: certainly that which any man is in Religion,Note. hee is relatiuely; if not fit to serue the body, then not fit to be of the body; he is not a Saint, that seekes not communion of Saints.
This may serue:Vses. First, to shew the misery of such as hauehave no inflamed desires after the good of Gods Children. Secondly, it may giuegive vsus occasion to examine our selues, what good the body of Christ reapes by vsus. If any Christian of lesse power, gifts and meanes in the world, aske; what good can I doe to Christians? I answere, if thou canst doe nothing else, thou canst pray to God for them, and desire their good, reioyce in their prosperitie, and mourne for their miseries: neyther let this be thought a meane and vnprofitable seruice to the body; for wee see here a great Apostle imploying himselfe about such worke: yea, thou dost benefit the body by keeping an holy order in thine owne worke, walking in offensiuely. If one stone flye out of the building it may breede great annoyance to the whole. Thirdly, this should teach vsus to auoid what lets our desires or abilities to serue the Brethren by louelove, and what may wrong the body: Take heede of worldlinesse, euen these carking cares, or plodding thoughts, about earthly things: vse the world, but serue it not: take heede of irreligiousnesse or the common prophanesse of the world: take heed of rash censuring, and the customary libertie of speech to iudge, and master-like to taxe the actions of others: lastly, take heede of presumptuous and scandalous courses of life. And here also may be gathered a comfort to afflicted consciences, that are distressed, because they finde not what they would in themselues: they must know that our great way of tryall of sinceritie, is by the constant vprightnesse of their harts, in the desires of good to the Church and people of God. And therefore though they cannot speake so much good of themselues as were meete, yet it is a great grace of God, that they hauehave inflamed affections to wish all spirituall prosperitie to Gods people, and to blesse them in the Name of the Lord.
Doct.For this cause.] Doct. When we see the Word of God beginning to worke effectually in any people,When thou s…ell the word begin to worke in any place pray feruently to God. and that they waxe fruitfull, it is the dutie of all that louelove Sion, to bestirre themselues, and cry mightily to God, with vncessant prayers for them. If it be asked what wee should pray for, or wish vntounto them. I answere, wee should pray; first, that God would restraine the Diuell and all wicked men, that profession be not dishonoured in the birth of it, by scandalous persons: for it is one of the first practises of the Diuell, to thrust vp wicked men into profession,What thou shouldest pray for. that so the glory of sinceritie might be darkened. Secondly, that the word might hauehave free passage without interruption or hurtfull opposition. Seldome doth powerfull preaching make a diuision in the heape, but the Diuell and diuellish men striue to wring the Fanne out of Christs hand, that the winnowing may cease. The Doctrine that separates the precious from the vile, and without respect of persons, yeelds comfort to the gracious, and terrours, as the onelyonly present portion of the prophane, is exceedingly opposed of the world. Thirdly, that they may grow in grace. But, to omit other things, the Apostle here shewes by his owne example that wee should pray; first, that they may truely know the will of God in Christ: secondly, that they be discreete and wise in carriage, as well as in vnderstanding: thirdly, that they may walke worthy of the Lord, &c. fourthly, that they may increase in knowledge: fiftly, that they might perseuer, being strengthened with Gods might: lastly, that they may lead a patient and ioyfull life. And wee should be thus carefull of the good of others, both because God requires it, and the Saints hauehave practised it; and besides, if thou hauehave any grace, thou standest or fallest with others, in respect of the credit of profession.
Since the day that wee heard of it, wee cease not to pray for you.] First, from the coherence of these words with the words following, wee may note the great efficacie of Prayer, how mightily it preuayles with God: it is a way by which a Christian may exceedingly helpe himselfe and pleasure his friends. The prayer of the righteous auayleth much, both for helping of the body, and healing of the soule aIames 5.16.. If two sound-hearted men agree in earth, in a suite to God the Father in heauen, they preuaile with incredible successe, they get what they would hauehave bMat 18.19..
Incouragements to prayer.And that wee may be incouraged to Prayer, there are diuers things that might vndoubtedly perswade vsus to resolue of the efficacie of prayer. First, Gods Commandement; certainely God will not require prayer but that hee meanes to heare it cPsal. 50.15.. Secondly, The Nature of God, he is a Father, and hath the compassions of a Father. Though Abraham would not know his seede, if they had suites to him, and Iacob be ignorant of his posteritie; yet God will heare and redeeme dEsay 63.16.: Though a mother should forget her motherly compassions, yet God will not forget his eEsay 49.15.: and therefore if earthly Fathers, that hauehave a great deale of ill nature in them, can giuegive good gifts to their children, and that because their children aske them; how much more shall God our Father, who is perfectly compassionate, giuegive good things; yea, the best things, yea, the very fountaine of all good, his holy Spirit, if we aske him fMat. 7 9.? Thirdly, the manner of Gods presence of grace; when wee hauehave any suites, hee is not farre off, or hard to come to, as earthly Princes are, and great men in the world many times; but hee is neare to all that call vponupon him in truth gPsal. 145.18.; yea, for more assurance of this, that hee is ready to receiue petitions, it is said, His eares are open to the cry of the righteous: he is so farre from being absent, that there is not so much as any little impediment in his eare. God is euer ready to heare, if our harts were ready to pray. Fourthly, The property of Gods liberalitie; he holds it a great blemish and dishonour to his bounty, eyther to deny when hee is asked, or to reproach when hee hath giuen; eyther to except against the person, or to sticke at the greatnesse of the gift hIames 1.5.. Fiftly, the assistance of the spirit of Adoption▪ The Spirit helpes our infirmities▪ though wee know not how to pray as wee ought, yet that shall not let audience; for The Spirit it selfe will make request for vsus, euen in the sighes which cannot be expressed iRom. 8.26.. Sixtly, The merits of Christ and his intercession; hee hath prayed for vsus, so as what we aske the Father in his Name, hee will grant it kIoh. 14.13.14. Seauenthly, The hate God beares to the enemies of his people; Gods Seruants shall speede in their sui…es▪ euen because of them that rise vp against them. Lastly, our prayers are furthered by the very Faith and Holinesse of our godly and spirituall Ancestors, the posteritie speedes the better for their sakes; yea, without question we speede the better in England, because we are the seede or Successors of the Martyrs.
Obiect. Obiect. Solut.But I hauehave prayed for my selfe and others, and yet …inde not successe. Sol. First, if thou speede not, it is eyther because thou art not a righteous person lPsal 34 16. & …9 7.: or thou art disordered in thy carriage in the familie m1 Pet. 3.7.: or thou didst not continue in prayer nLuk. 18.1. to 8.: or thou dost aske amisse.
Quest. But how may I know whether I did aske amisse? Ans. Thou didst aske amisse:Quest. Ans. first, if thou didst pray and doubt oIames 1.6. Iob 21.15.. Secondly, if thou didst make prayers thy refuge, but not thy recompence, when thou camest to pray thou consideredst what thou didst want for thy selfe, not what thou shouldest render to God; thou vsedst prayer to serue thy turne, but when thou hadst sped, thou didst not returne by prayer to render vntounto God his honour pPsal 116.12.. Thirdly, if thou didst not make conscience of the vse of other ordinances of God; for God will not giuegive all to any one ordinance. Fourthly, if thy prayers were ignorant, proud, hypocriticall prayers qMat. 6.. Fiftly, if thou wast not in charitie but broughtest thy gift, and diddest not forgiue, or seeke reconciliation with thy brother rMat. 5.. Sixtly, if thou didst aske of God for wrong ends, or wrong things, as to spend on thy lusts sIames 4.3.: or for temporall things onelyonly or chiefely tHose 7.14.: besides, many times it comes to passe that men speede not, because they are not humble. Wee should so prize and esteeme holy things, as wee should exceedingly reioyce, if wee could get but the crummes that fall from the Fathers table. This Humilitie is euer ioyned with great Faith and wished successe in all suites to God. Againe, it is to be noted, that men may be deceiued about the successe of Prayers: for the decree for our succours may goe forth at the very beginning of our supplications, though the knowledge of it be not reuealed vntounto vsus till afterwards. Further, God heareth prayers diuersly; sometimes, he heareth to grant the very thing wee desire; sometimes he heareth, and granteth, and giueth, not the very things we desire, but that which hee holds to be best for vsus, and for the distresse wee are in: so hee was said to heare CHRIST, Heb. 5. Lastly, God doth heare and grant, and yet deferre to giuegive▪ and that for our great good many times: hee deferres that hee may proue vsus, that our faith may be the more kindled, that his benefits may be more sweet when they doe come, and that wee may know by the want, that it is his gift, when they are bestowed, and that wee may be more carefull of the good vse of his graces, gifts, and benefits, when wee hauehave them. Thus of the Coherence.
For you. Doct.] Doct. We are bound to pray for others as well as our selues. In this place I consider in this poynt onelyonly two things. First, the kindes of prayers for others: secondly, the sorts of persons for whom wee must pray.
The kindes of Prayers for others.For the first; I obserue here in the originall, two words, foreign and foreign, in the translation, Prayers and Desires: as I take it, all the sorts of prayers for others may be referred to these two heads: and these two differ not so much in the matter, as in the motiues to prayer; foreign, Prayers, are such suites vntounto God, as we are vehemently moued to, by the contemplation of God and his Attributes. The difference betweene foreign and foreign is somewhat shadowed out by Oration and Adoration. foreign here rendered Desires, are all suites vntounto God, arising from the deepe sence of mans estate, eyther in dangers, wants, or blessings: and vnderunder this kinde may be placed the three sorts of prayers in 1 Tim. 2.1.foreign. for our desires for others, are eyther Deprecations, in which wee desire God to turne away, or keepe from them some great euill; or Intercessions, which are eyther complaints of wrongs, or most importunate supplications vntounto God for their conuersion and the pardon of their sinnes: or lastly, Thankesgiuings for Gods mercies and blessings.
The persons for whom we must pray.Secondly, to the Question, for whom wee must pray. It is shortly answered, 1 Tim. 2.1. for all men, excepting dead men, or such as sinne vntounto death, or such, concerning whom the will of God is reuealed for their perdition, as the Man of sinne: 2 Thes. 2.so as also by all men, wee vnderstand all sorts of men, not all the particular men of eueryevery sort: for wee may not desire saluation for all the men that God hath made (vniuersally considered,) seeing the counsell of God is vnchangeably past concerning reprobates, but that which in this Text is principall, is, that Ministers and People must pray one for another. Ministers must pray for their People: thus doe the Apostles in eueryevery Epistle; yea, Samuel saith, God forbid I should cease praying …or you; as if hee knew it to be a detestable thing for a Minister to be so retchlesse or carelesse, as eyther not to pray, or not to continue to pray for his people. The people must also pray for their Ministers, and that especially for these things, that God may deliuer them from the rage of the disobedient, and the practises of their enemies uRom. 15.30.; that God would open their mouthes, and giuegive them vtterance xEphes. 6.19., with a fitnesse to discouer the secrets and mysteries of Christ yCol. 4.3.; and that their Gospell may runne and grow, both in efficacie and credit z2 Thes. 3.1.2.; yea, in as much as they labour about sauing other mens soules, the people should by prayers labour to further the saluation of their Ministers.
Wee cease not.] Note. First, he that loues the people of God truely, loues them constantly.
Secondly, that a heart truely sanctified is much in prayer, cannot giuegive it ouer. It is a wofull thing to neglect prayer; but how cursedly miserable is their case whose hearts rise against prayer, and cannot abide it, but persecute it in others?
Not ceasing what it implyes.Thirdly, the not ceasing in prayer, hath in it constancie and perseuerance in prayer; and teacheth, that as wee are bound to pray, so are wee bound to perseuer in prayer; yea, if wee must not cease to pray, it implyes: first, that wee must pray in all places: secondly, that wee must watch to pray: thirdly, that wee must beleeue, and hope wee shall obtaine what wee pray for: fourthly, wee must not appoynt God eyther time or meanes: fiftly, that wee must pray with all manner of prayers; for all these fiue things are requisite *Iohn 4.21. 1 Tim. 2.8. Mat. 26.41. Col. 4.2. Ephes. 6.18. 1 Pet. 4.8. Iames 1.6.7. Heb. 10.36. &c. Heb. 2.3.: or if any of them be wanting, there will not be constant and faithfull prayer. Yea, not ceasing, notes that there is singular comfort in prayer, else men would neuer hold out.
Obiect. Solut.Obiect. But, not ceasing, implyes, multiloquie, vaine babbling. Sol. Not so: a man may pray earnestly and often, and yet not vse many words aEccles. 5.1. Ma…. 6..
Obiect.Obiect. But, to pray without ceasing, is to be tyed to vse idle repetitions; for how can men be furnished and finde matter to pray so often and so much?Solut. Sol. A Christian is furnished many wayes with needfull occasions of continuall prayer. First, hee is tyed to a daily Sacrifice both morning and euening, by Prayer and Prayses. Secondly, hee findes continually new Mercies, and those require new songs of prayse and prayer bPsal. 40.4.. Thirdly, as his knowledge encreaseth by the vse of the meanes, he findes an increase of matter, to driue him to prayer, and make him pray better. Fourthly, new infirmities breaking out in himselfe and others, and that daily, giues an occasion to renue his suites to God. Fiftly, the Creatures, and his callings must be sanctified by the Word and Prayer. Sixtly, varietie of crosses breaking in vponupon him, giues him cause to runne to God for the sanctifying or remouing of them.
Let such pray seldome as thinke they owe God no Sacrifice, or receiue no blessings from God, or care not for knowledge, or finde no infirmities in themselues, or hauehave no crosses, or need no blessing vponupon their callings and labours: but let all that feare God stirre vp themselues to pray without ceasing, because God requires it, and hath made gracious promises; because they finde daily necessities, and may hereby exercise their faith, and shew their louelove to God and to others, after the example of the Saints, and by the motion of the Spirit of Adoption, which will not be idle in them.
Thus of the Affirmation. The Declaration followes.
That yee might be fulfilled with the knowledge of his will in all Wisedome and spirituall vnderstanding, that ye might walke, &c.]
In this Declaration hee describeth the knowledge hee prayes for, by fiue things:
1 By the Obiect of it; The will of God.
2 By the Parts; Wisedome and Vnderstanding.
3 By the End; That yee might walke, &c. Vers. 10.
4 By the Cause, His glorious power. Vers. 11.
5 By the Effects; Patience, Long-suffering, Ioyfulnesse.
The Obiect is described in these words; fulfilled with knowledge of his Will. And here is, 1. the Obiect it selfe, Will of God: 2. the Meanes of apprehension (viz.) Knowledge: 3. the Measure, filled with it.
Of his Will.] Will is a proprietie in God. Proprieties in God are eyther Personall or Essentiall:Proprieties in God. the Proprieties of the Person are such as these; in the Father, to beget and send forth; of the Sonne, to be begotten and sent forth; and of the holy Ghost, to proceede: the Proprieties of the Essence, are of two sorts: some note the Essence, as they say à priori; and these are such Proprieties as are incommunicable, that is, are so in God as they are in no Creature, as Infinitenesse and Simplicitie, free from all mixture, parts or composition: some note out the Essence à posteriori; and these are such as are first and principally in God, but in the second place communicable to the Creature; and of this sort are Power, Wisedome, and Will in God.
The will of God is eyther, The Will of Gods good pleasure; or, The Will of his pleasure.
The Will of Gods good pleasure is in things where the effect is good.Bene placiti. Placiti.
The Will of his pleasure is in things where the effect is euill; and so he wils in respect of the end, but not in respect of the meanes to the end, as Sinne, and some Miseries.
The Will of Gods good pleasure is here meant: and this is secret or reuealed. The reuealed Will is here meant.
The reuealed Will of God is of foure sorts. It is 1. His determining Will concerning vsus, what shall become of vsus cEphes. 1.5.. 2. His prescribing Will, where hee requires eyther Odedience; and this is reuealed in the Law: or Faith and Repentance, and so it is reuealed in the Gospell dEphes. 1.9. Acts 22.9.. 3. His approuing Will, and that is that Will, by which hee graciously accepts, and tenderly regardeth those that come to him in Faith and Repentance eGal. 1.4. Mat. 18.14. Iohn 1.23.. 4. His disposing Will, and this is the Will of his prouidence f1 Cor 1.1. Rom. 1.10.. The prescribing Will of God is wholy reuealed, the other three but in part, and by consequent.
Thus of the Will of God.
foreign.Knowledge.] This is the Grace by which the Will of God is apprehended. The originall word is three wayes accepted: Sometimes, for Knowledge; so ordinarily: Sometimes, for Acknowledgement; as it is translated in these places: Luke 1.4. 1 Cor. 16.18. 2 Cor. 6.9. Sometimes, for Knowing againe. All three sences may be here well considered off.
First, of knowing Gods Will. Here I consider three things: first, what we must know: secondly, why: or, the motiues to perswade to seeke for knowledge: thirdly the meanes to be vsed thereunto.
What wee should seeke to know.For the first: wee must know that God doth approue of vsus in Christ: the approuing will. And this is so necessary, that our hearts can neuer be rid of the occasion of feare of our Reprobation, till wee doe know it g2 Cor. 13.5.. Secondly, wee must know what God hath determined of vsus: his determining will. To this end hath God giuen vsus his Word and Spirit, that wee might know what hee hath prepared for vsus, if wee louelove him h1 Cor. 2.9.. Thirdly, we must labour to know what hee requireth of vsus: his prescribing will. It is said of Dauid. Acts 13.22. that hee did all the wils of God; and so should we also labour to know, and by practise expresse the power of all Gods wils: and the rather, seeing we hauehave fulfilled, not the will, but the wils of the flesh from time to time iEphes. 2.3..
Motiues to knowledge.For the second: there are many things might inflame vsus to the desire of knowledge. For this is the glory of Gods Elect, not riches, not strength, not carnall wit kIer. 9.24.. It is the singular gift of Gods grace, and speciall portion of his Chosen lMarke 4.11.. It is a great sinne, and grieuous curse to want it mHos. 4.11.: but a damned plague to contemne it nIob. 21.14.. Knowledge? Why? it is more excellent then all things: all but losse and dung in comparison of it oPhil. 3.9.. Without it, Zeale is little worth pRom. 10.2., and Sacrifice is in vaine qHos. 6.6.. What shall I say? This is eternall life to know God, and whom he hath sent Iesus Christ rIohn 17.3..
Thirdly, what must wee doe that wee may attaine to the knowledge of Gods will?Rules for attaining knowledge. I answere: First, we must get to be true members of Christ: for No man knoweth the Father but the Sonne, and they to whom the Sonne reuealeth him sMat. 11.27.. Secondly, we must conscionably practise what we doe already know by the light of Nature, or generall light of Religion, and then Christs gracious promise lyeth for the further reuelation euen of sauing knowledge tIohn 7.17.. Thirdly, men neuer soundly prosper in the attainment of sauing knowledge: till they hauehave beene in the furnace of affliction of Conscience: after men hauehave beene wounded in spirit and their hearts smitten within them, they will then know, and endeauour themselues to know uHos. 6.1.3..
But this Question may be excellently answered out of two places of the Apostle Paul.
First, in the 12. of the Rom. 1.2.3. The Apostle shewes that a man must doe fiue things, if hee would know what the good, and acceptable, and perfect will of God is. First, hee must deuote himselfe to a religious course of life: this hee cals sacrificing of our selues to God, Vers. 1. Secondly, hee must no more follow the fashions of the world. Thirdly, hee must by prayer, and the vse of all the meanes, repent for the sinnes of his minde, and get a new minde to put his knowledge in. Ver. 2. Fourthly, hee must be prouing and trying, often examining himselfe, and trying his euidence concerning the faith of Gods good will to him, as the hope of his glory. Vers. 2. Fiftly, hee must not be ouer-curious to prie into such knowledges as concerne him not; but be wise to sobrietie, labouring especially by hearing and practise, to get within compasse of the knowledge of his owne Iustification, Sanctification, and Saluation, Vers. 3.
Againe, in the 5. of the Ephesians, Ver. 14. to 22. to gaine the true light of Christ, and vnderstand Gods will, the Apostle shewes that wee must doe nine things. First, wee should awaken our selues out of the spirituall slumber of our hearts; labouring, by prayer and meditation of our danger, to force open the eyes of our mindes; Awake thou that sleepest, Ver. 14. Secondly, wee must forsake the company of wicked and carnall men, that hauehave no taste nor feeling of things that belong to the kingdome of God; Stand vp from the dead, foreign.Vers. 14. Thirdly, wee must walke circumspectly: precisely, the originall word is: now resolued to make a conscience of all our wayes, or else in vaine to goe about to digge for knowledge, Vers. 15. Fourthly, wee must allow much time for hearing, and reading, and conference; euen as men that meane to redeeme all the time past they hauehave vnprofitably spent, Vers. 16. Fiftly, wee must bring a minde willing and desirous in all humilit…e, to vnderstand Gods will: a froward spirit cannot prosper; or a man wise in his owne conceit, Vers. 17. Sixtly, wee must in speciall take heede of drunkennesse, or any kinde of typling, wherein is excesse, Vers. 18. Seauenthly, we must labour for a chearefull spirit, and a glad heart, and shew it by singing of Psalmes, making melody in our hearts to God: a heauy spirit is dull of apprehension, Vers. 19. Eightly, wee must giuegive thankes for all things, readily acknowledging eueryevery mercy, and reioycing for any successe in the meanes, Vers. 10. Lastly, wee must submit our selues one to another, euer willing to learne in any thing of any body, Ephes. 5.21. He that scorneth information is a foole.
Thus of Knowledge.
Secondly,Of acknowledgement, or profession. it is not enough to know, but wee must acknowledge the will of God, that is, by a constant and open diligence in the vse of the meanes, and conscionable heedfulnesse euen in all things in practise: wee must hold forth the light of the truth, in a religious profession of it, in communion with the Saints, and seperate from sinners: this is required in Gods Elect as well as Faith, Tit. 1.1. Neyther is it a precise humour in some few, but God would hauehave all come to the acknowledgement of the truth x1 Tim. 2.4.; not to heare it, or to know it onelyonly. Without this, I will not say absolutely, a man cannot be in Christ; but this I say, with the Apostle, A man cannot be perfect in Christ, and of ripe age yEphes. 4.13.. By this acknowledgement wee escape an exceeding great deale of filthinesse that is in the world z2 Pet. 2.20.: and because that many men will by no meanes be drawne to acknowledge the way of God, therefore by a iust iudgement of God they are deliuered vp to a reprobate sence *Rom. 1.18.. OnelyOnly two things are to be vrged vponupon professors herein: first, that they doe soundly repent of their sinnes before they make profession, and enter vponupon acknowledgement a1 Tim. 2.4.; or else acknowledgement will be a vayle for filthy Hypocrisie: secondly, that they take heede of sinning presumptuously after acknowledgement. Feare the Curse, Heb. 10.26.
Thirdly,Of knowing againe. we must know againe: this hath three things in it. First, we must be often viewing and looking ouer our euidence, to be sure of the whole and eueryevery part of it, as wee would doe if wee had assurances for matters of the world. Secondly, because sinnes after callings doe greatly darken knowledge, therefore wee must not onelyonly renew our repentance, but our knowledge also. Thirdly, wee must know the truth of God, not onelyonly in our mindes, by vnderstanding and thinking of it; but wee must know it againe, in the affections of our hearts in respect of sence and feeling: and againe after that, in the practise of our life; for that is experimentall knowledge, and the very power of godlinesse.
Vse.This Doctrine of the knowledge of the Will of God, reproues many sorts of men. First, such as desire not knowledge at all bIob 21.14.: and so perish for want of it cHos. 4.6. 2 Thes. 1.8.. Secondly, such as sometimes desire knowledge, but they will not vse the meanes, or not constantly, or not all the meanes. Thirdly, such as will know something of the prescribing Will of God, but neuer heed his approuing or determining Will. Fourthly, such as, though they vse the meanes for Knowledge, yet will at no hand abide Acknowledgement. Lastly, it reproues the carelesnesse euen of Gods people many times, neglecting to make their Calling and Election sure, by looking often ouer their euidence, and renuing their knowledge, and labouring the cure of their natures from slumber and relapses. Thus of Knowledge.
Obser. 1.Filled, or fulfilled.] From the obseruation of the measure I note foure things. First, that wee must not rest in beginnings; we must be filled with all knowledge dRom. 15.14.: not onelyonly get Grace and Truth, but be filled with it eIohn 2.14.: so full of Wisedome fAct. 6.3.5., of Faith and power gActs 6.8., of Good-workes hActs 9.36., of Ioy in Gods fauour iActs 2.28., of all Hope kRom. 15.13., full, euen with the fulnesse of him that filleth all things lEphes. 1. vlt.. But it is contrary with the most men: for wee may complaine out of diuers Scriptures, euen of them that they are filled, not with Grace, Knowledge, Faith, Workes, &c. but with the Leprosie of all spirituall Infections mLuke 5.12., with all Deceit nActs 13.10., with Wrath, euen when they heare Gods wordoActs 19.28., with worldly Griefe and Passions pIohn 16.16., with all kindes of Vnrighteousnesse qRom. 1.19., with Drinke rEphes. 5.18., with the measure of their Fathers Sinnes sMath. 23.32.; yea, so wretchedly vile are the liues of many, that they shew themselues to be filled with the Diuell himselfe tActs 5.3.: but the workes almost of none are perfect, or filled before God uReuel. 3.2..
Secondly, that there is something in Grace or Knowledge still wanting: wee know but in part.Obser. 2. Mans heart may be compared to a Vessell, the meanes to a Pipe, the Spirit of God to the Wheele that beates the water into the Pipe, the Minister is the Seruant that opens the Cocke; and then the reason why we know but in part, is, eyther the Cocke alwayes runnes not, or not alwayes in the same measure: and sometimes our Vessels are filled with other things, as the cares and lusts of the world, and so they runne ouer; and vsually our Vessels runne out, and lose what we receiue by the meanes.
Obser. 3.Thirdly, the knowledge of the Will of God, and spirituall things, onelyonly can fill and satisfie the heart of man, all else is meere vanitie and vexation of spirit xEccles. 1.2.. Earthly things cannot fill, neyther the knowledge of them, nor the vse or possession of them,Nothing can fill but knowledge and spirituall things. because they are not infinite nor eternall: besides, there is nothing new, nor are they of a like nature with the Soule: they are enioyed with vexation and much sacietie, for our affections will not louelove them still; yea, most an end the vanitie of mens mindes so turneth deuises, concerning their knowledge or vse, that death or losse takes them or vsus away, before they can finde out that way of vsing of them, that could satisfie and fill the heart.
Obser. 4.Lastly, nothing but the will of God bindes conscience: the Apostle of purpose layeth the foundation in the Preface, concerning the knowledge of, and resting vponupon Gods will, that so he might the more easily beat downe their Traditions and Philosophicall Speculations, of which he meant to intreate in the next Chapter. Now, if this Doctrine be true, as it is most true, then Apocryphe Scripture, Councels, Fathers, and Princes Lawes, doe not binde further, then they are agreeable to Gods will; and therefore much lesse Popes Decrees, Traditions, and humane Inuentions.
Thus of the Obiect of Knowledge.
In the next place it is described by the Parts of it,The differences betweene Wisedome and Vnderstanding. in the next words [In all Wisedome and spirituall Vnderstanding.] Where the Apostle shewes that sauing Knowledge hath two parts, (viz.) Vnderstanding and Wisedome. Concerning the difference betweene the two originall words, in this place rendered Wisedome and Vnderstanding, there is a great stirre amongst Interpreters. Some say that the one proceedeth out of the principles of the Law of Nature, and the other out of the principles of Faith. Some take the one to be a knowledge concerning the end; the other, of things that are for the end. Some thinke by Vnderstanding is meant apprehension; and by Wisedome is meant Iudgement,foreign. or dijudication. Some thinke, that Synesis, rendered Vnderstanding, receiueth the will of God in the whole; and that Sophia, Wisedome, conceiueth it in the parts, and with weighing of all circumstances: by the first they consider what is lawfull, and by the second what is expedient. Some say that the one of them conceiueth the obiect of felicitie; the other, the meanes by which men attaine it. Some thinke they differ thus, that the one vnderstands of God absolutely, by Scripture, as he is; and the other considers of God by collation, or comparison with the creatures, by experience, as hee is tasted to be good: but the plainest and soundest difference is this, that Vnderstanding is contemplatiue knowledge; but Wisedome is actiue knowledge: the one giues rules for practise, the other for Iudgement and contemplation. But before I consider of them apart, I obserue two generall Doctrines.
First,Two generall Doctrines. that sauing Knowledge and Wisedome is not naturall, but from aboue, and had onelyonly by CHRIST, here it followes Faith and LoueLove: it is wrought by the power of the Gospell, it is prayed for; and lastly, it is plainely said to be spirituall: See more, Iames 3.17. 1 Cor. 2.14. 2 Cor. 1.30. Tit. 3.3. and it may serue for many vses.
First,Vses. it should inforce vsus to labour to become spirituall men, as wee would desire to hauehave any thing to doe with the knowledge of Gods will: for if wee be not more then naturall men, it is certaine wee know not the things of God. Be sure therefore thou be no naturall man.
Quest. How a naturall man may be knowne.How may a naturall man be knowne. Ans. Hee is a naturall man: First, that hath in him onelyonly the spirit of the world, 1 Cor. 2.12. Secondly, that knowes not that wisedome of God that is in a mysterie, that is, his Reconciliation and Saluation by Christ, 1 Cor. 2.7.10.14. Thirdly, that loues not God, Vers. 9. as they doe not that louelove not the word, people, and way of God. Fourthly, that knowes not the things giuen of God by the Spirit, Vers. 12. Fiftly, that accounts spirituall things fooli…h things, and religious courses foolish courses. Vers. 14. Sixtly, that hates sinceritie, and walkes after his owne lusts, Iud. 19.18.
And it is worthy to be noted,Who make the Schi…me in the Church. that the Apostle, when he fore-tels of these wicked loose persons and prophane men, liuing in the Church, he saith, they make Sects; and it is most sure, that not onelyonly Heretikes and false-Teachers, that draw men out of the bosome of the Church, to diuide them from our Assemblies, but euen wicked men, that wallow in sinne, make Sects and Schisme, and diuision in the Church, though they otherwise come to the Word and Sacraments as the people of God doe: for the Word is seldome effectuall in the working of it in any place, but wee may finde the Diuell stirring vp carnall and naturall men, that striue by all meanes to pursue such as desire to feare God, lading them with reproaches, and blowing abroad slanders, and wilfully both disgracing them, and shunning their presence; and when they hauehave done, call them Sectaries, and other Hereticall names: them, I say, that excepting their care and conscience to walke vprightly with God and vnrebukeable amongst men, liue in peace by them: but though men are deceiued, God will not be mocked; these are the men that God meanes to indite for making of Sects in the Church, as well as Heretikes.
Secondly, seeing true Wisedome is from aboue, it should worke in vsus a dislike both of hellish wisedome and earthly wisedome:Diuellish wisedome. 1 Cor. 2.8. Exod. 1.10. by hellish wisedome I meane such wisedome as was in the Priests when they killed Christ, or that that was in Pharaoh, who counts it to deale wisely, to oppresse Gods people: It is diuellish wisedome to be cunning or artificiall in hiding the practise of sinne: it is diuellish wisedome to hauehave skill in defending sinne: It is diuellish wisedome that is vsed in the refining of sinne; as for example, drinking of healths began to grow to that detested head, and was accompanied with that filthy villany and abhomination, in respect of the excesse of it, that certainely the Diuell should neuer hauehave gotten the most men in a short time to hauehave had any thing to doe with such a damned beastlinesse; now the Diuell not willing to loose his homage and sacrifice, inspires some men to bring in a libert…e to drinke in lesse glasses, and with allowance of choyse of drinkes or Wines, and now the sinne is refined it goes currant.
Earthly wisedome.Earthly wisedome is of two kindes: for eyther it is a skill to get goods, or else it his humane learning and policie, both allowable in themselues, but neither to be much liked or trusted to: for as for the skill to get riches, What would it profit a man to winne the whole world and loose his owne soule? and the prayse of humane wit, learning, policie, &c. is much curbed by certaine terrible places of Scripture. The conceit of this wisdome makes the Crosse of Christ of none effect a1 Cor. 1.18.; and a man may hauehave a great measure of it, and be famous, and yet be without God, without Christ, and without the couenants of promise, and without hope in the world bEphes. 1.12.: for, not many noble, not many wise hath God chosen c1 Cor. 1.26.27.. Yea, God many times hides the mysteries of the Kingdome of Grace from these great Wise-men dMat. 11.27., and sets himselfe of purpose to stayne their pride, to destroy their wisedome, and to infatuate their counsels. Where is the Scribe (learned in the Scripture?) where is the Disputer of this world (skilfull in humane learning and policie e1 Cor. 1.19. & 2.6.?) Hath not God (to vexe the very hearts of these men) tyed conuersion of soules, ordinarily, to the foolishnesse of preaching?
Doct. 2. It is not enough to get Pietie, vnlesse wee get Wisedome also, 1 Cor. 1.24.30. Acts 6.3. Ephes. 1.8.17.
Vse is, first, for confutation of those that hold all labour for the attaining of spirituall things to be folly; of most men those to be fooles that make such adoe about the vse of the meanes of Saluation. But it is certaine that Christ, that giues godly men righteousnesse, giues them Wisedome. Religion doth not make men foolish, but giues wisedome to the simple fPsal. 29.7.. Secondly, Professors should be aduised to make conscience of discretion in their carriage, as well as holinesse: and to this end they should take heed, 1. Of pettishnesse and peeuishnesse; a vice, should be onelyonly found in the bosome of fooles gIob 5.3.. 2. Of conceitednesse; a foule vice, to be so wise in their owne conceit, that their owne wayes should alwayes so please them, that they thinke better of themselues then of seauen men that can giuegive a reason hProu. 12.15. & 26.12.16.. 3. Of rash medling with other mens businesse, or prying into their estates iProu. 17.27.: mens eyes should not be in eueryevery corner of the world. Lastly of vnaduised opennesse; in all companies, without respect or heedfulnes, to poure out all their mindes kProu. 29.11..
Thus of the generall Doctrines.
The first part of sauing Knowledge is here rendred Vnderstanding, and is Contemplatiue Knowledge.
Contemplatiue Knowledge hath in it two things, Apprehension and Meditation; that is, the power to discerne Doctrine, and the power to meditate of it; both are needfull, and in both men are exceeding wanting; especially in the power of Meditation. If you aske mee what the obiect is about which wee should meditate, it is answered before; it is the Will of God, determining, approuing, prescribing and disposing. And it is no wonder, that men get so little knowledge, or are so vnable for contemplation, because eueryevery one is not capable of it; the Scorner may, in a passion, seeke Wisedome, but hee cannot finde it lProu 14.6.. Besides, the meanes must be vsed: especially in Contemplation, it is exceeding hard to hold any course constantly, but the ground must be from matter of prayer,Rules for Contemplation. or hearing, or reading. Further, many things are required to fit a man to capablenesse, and power, of holy Contemplation: First, Chastitie of heart, and affections; for, such as are carryed about with lusts are euer learning, but neuer come to the knowledge of the truth m2 Tim. 3.6.▪ Secondly, Meekenesse, or rest of heart from the hurry of disordered affections and troubled passions; hasty affections and a foolish minde are inseperable; hee that is passionate can lift vp no holy thoughts, but hee can easily exalt folly nProu. 14.29.. Thirdly, A good minde, that is, an vnderstanding, not exercised in imagining and plodding of euill: men of wicked imaginations are vtterly disabled from contemplation. Fourthly, Humilitie, or a tender sence of ones owne wants and vnworthinesse: the proud-conceited man, for matter of Meditation, is of an emptie minde, vnlesse it be that they dote about questions, or strife of words, or vaine disputations, that tend to nothing but strife or vaine ostentation o1 Tim. 6.4.5.. Besides, a heart fatted and fleshed with presumptuous hopes, or profits and pleasures, and hardened through long custome and practise of sinne, is almost wholy blinded in the things that belong to the Kingdome of Christ; These men hauehave eyes, and see not; and eares, and are as if they heard not pMat. 13.14..
To passe from this poynt of Knowledge Contemplatiue, I conclude onelyonly with the consideration of the 8. of the Prouerbes, where it is the drift of the holy Ghost to perswade men to seeke to store their hearts with knowledge, both for sense and Vse. Wisedome cries to be heard. God would faine fasten knowledge vponupon all sorts of men. Now if any should aske why Wisdome is so importunate, or wherefore they must set all aside to get her; there are three Reasons giuen. First, because wee are naturally foolish, and not wise in heart: there is no inward substance of sound knowledge in vsus, Vers. 5. Secondly, the things to be imparted are the most excellent in heauen and earth,Diuers obiections against Knowledge answered. Vers. 6. Thirdly, no knowledge but this, but it is stayned with errour or lewdnesse: now in the Scripture wee are sure of two things, Truth and Puritie.
Obiect. Obiect. 1.But the Doctrine of Religion, as it is reuealed in Scripture, is exceeding crosse and contrary to our natures.Solut. Sol. It is answered, that there is no frowardnesse in it; it is in vsus, not in the Doctrine it selfe, Vers. 8.
Obiect. Obiect. 2.But the study of sauing knowledge is exceeding difficult. Sol. That is answered,Solut. Vers. 9. My words are all plaine to him that will vnderstand, and straight to him that would finde knowledge: If there were a constant desire and endeauour in men, they would finde great successe.
Obiect. Obiect. 3.But it is not a profitable course nor gainefull. Sol. That is denied, Vers. 10.11.Solut. Knowledge is better then Siluer, or Gold, or precious Stones; and it is more thrift to get it then to get riches.
Obiect. Obiect. 4.But I see that many that follow Sermons, and study the Scriptures, are very indiscreete,Solut. and men of no reach nor parts. Sol. It is answered, Vers. 12. that Wisedome dwels with Prudence or Discretion, and findes forth Knowledge and Counsels: and if men were compared, in their present knowledge, with what they were before, it would appeare that they hauehave gotten more discretion, &c. then euer they had, & therfore it is a meer imputation.
Obiect. 5.Obiect. Many great professors are men of wicked liues. Sol. Vers. 13. The feare of the Lord is to hate euill,Solut. as Pride and Arrogancie, and the euill way, and a mouth that speaketh lewd things: and therefore if any such be of wicked liues, they are hypocrites, thrust vntounto profession by the Diuell, of purpose to shame the study and endeuour after sauing knowledge.
Obiect. 6.Obiect. But the most that follow Sermons, and reade the Bible so much, are base persons,Solut. and men of no fashion in the world. Sol. That is denied, Vers. 15.16. For, the holy wisedome of the Word hath beene the fayrest ornament, and helpe, and support to Kings, Princes, Nobles and Iudges; By mee Kings raigne, and Princes decree Iustice.
Obiect. 7.Obiect. But this knowledge fils men with terrours and Melancholy. Sol. Solut.That is denyed: for it is a most louely study; I louelove them that louelove me. It is onelyonly terrible to such as so louelove their sinnes, as they will not part with them.
Obiect. 8.Obiect. It is a knowledge neuer attayned in any perfection. Sol. That is denyed to,Solut. Vers. 17. They that seeke me earely shall finde mee: men get no ripenesse in knowledge, because when they vse the meanes, their heads are full of cares or lusts, &c. or they waite not vponupon the opportunities and aduantages of the meanes: they seeke not earely.
Obiect. 9.Obiect. But, at the least, it is an enemy to Thrift, and a hinderance to mens outward estates.Solut. Sol. That is false too, and hee giues two Reasons for it, Vers. 18.19.20. For first, the most durable riches (that is better then all gold or pleasure) is righteousnesse, and this is gotten by the knowledge of the word. Secondly, that that most an end impouerisheth men, is the hand of God, or of men; and sinne vsually and disorder is the originall cause of all losses or pouertie. Now Wisedome causeth a man to walke in the wayes of righteousnesse, and so to inherit substance; and as God sees it meete for them, to fill their treasures.
Obiect. 10.Obiect. But a man can neuer obserue the rules of holinesse required in the word,Solut. and vrged vponupon men by preaching. Sol. The word doth not onelyonly shew men what they should doe, but it giues power to doe it: It causeth men to walke in the way of righteousnesse, Vers. 21. Lastly, to put all out of doubt. Knowledge: Why? It is the very glory of Christ, and dwelt vvith God in the very beginning of the world; yea, it was begotten from euerlasting, when there was no depths, nor the mountaines setled, nor the earth framed, &c. from Vers. 22. to 32. The exhortation is in the end of the Chapter, that as men would assure themselues to be Gods Children, or to be blessed in their wayes they should heare instruction in this poynt and be wise, and daily watch at the gates of Knowledge: so should they get the life of grace and obtaine the fauour of God, when others that despise knowledge, and the meanes of it, shall be so wounded in soule, that they shall certainely dye eternally, Vers. 32.33.34.35.
Thus of Contemplatiue Knowledge.
Wisedome, or Actiue Knowledge followes: the consideration hereof is exceeding difficult: for it lyeth in the prescribing of the discretion in practise. I take it,Wherein wisedome or discretion consists. 1 Wisedomes order in seauen rules. that Wisedome in practise stands principally in two things: first, in Order of practise: secondly, in the Specialties of good behauiour.
Wisedomes Order lieth in the prescribing of Rules concerning the prioritie and precedencie of things in practise: shee tels what must be first done, and chiefely; and thus shee giues seauen Rules.
1 That Heauen be sought for before the earth, and remission of sinnes in Christ, before any other thing qMat. 6.32..
2 That men choose present affliction rather then future; rather suffer now with hope of reward in another world, then take pleasure now, to endure the paynes to come r2 Tim. 2.3. to 8.
3 That God … before man, whether it be other men or thy selfe: thus it is wisedom… … let God hauehave the first place in the morning, before thou serue thy selfe in thy calling: thus it is wisedome to obey God rather then man, when the Commandement of God and the commandement of man lyeth before thee, and are contrary one to another sActs 5.: thus also the duties of the first Table are to be done before the duties of the second Table, in equall comparison tMat. 22.38.39.
4 That death be prouided for before life; first learne to dye, and then it is easie to learne to liue uDeut. 32.29..
5 That opportunitie be preferred before time: Worke in haruest: walke while ye hauehave the light: delay not whilst thou hast the meanes, seeke God whilst he may be found.
6 That the first place in dignitie ouer any, be accounted the greatest place of seruice vntounto all xMat. 9.34..
7 That in duties to men, wee first regard to practise the duties of the fift Commandement yEphes. 6.3..
Secondly,Wisedomes specialties in the behauiour. 1 Of the heart, in fiue things. concerning behauiour; Wisedome bindes the Heart, the Tongue, the Conuersation
First, in binding the heart to good behauiour, she chargeth fiue things.
1 That in the dearenesse of affections, and clearenesse of knowledge, in the puritie of our thoughts, God be loued aboue all zMarke 12.33..
2 That wee draw weapon vponupon eueryevery imagination, or what else exalts it selfe against Contemplation, and the obedience of Christ, neuer ceasing till those inward sinnes be led away captiue *2 Cor. 10.4..
3 That wee grow in Meeknesse, as wee grow in knowledge aIames 3.13.: and that we be wise to sobrietie, desiring the knowledge onelyonly that can profit vsus bRom. 12.13..
4 That wee rest not till wee be clearely resolued, in Religion, Gods LoueLove, and our owne Saluation cProu. 24.15..
5 That the feare of God, throughout all our whole life, be our chiefe treasure dEsay 33.6..
Secondly,2 Of the tongue, in seauen things. in binding the Tongue to the good behauiour, she chargeth:
1 That our words be few, when we speake eyther to God or men eEccles. 5.1. Iames 1.19. Eccles. 10. vlt..
2 That wee doe not so much as whisper against the Lords Annoynted fDeut. 28.58. Command. 3..
3 That we presume not to come neare the sacred Name of God to take it vp in vaine gProu. 17.15..
4 That we censure not the iust, nor iustifie and defend the wicked gProu. 17.15.. It is not safe for the Prince to smite with the tongue the meanest seruant of God hProu. 17.26..
5 That wee answere not a matter before we heare it iProu. 18.13..
6 That we iudge nothing before the time k1 Cor. 4.5.: and speake euill of no man, but be soft, shewing all meekenesse to all men lTit. 3.2.3..
7 That wee seeke a due season for good words mProu. 15.23..
Thirdly,3 Of the conuersation in eight things. in binding the conuersation to the good behauiour, she chargeth:
1 That men walke exactly, accurately, precisely: it is translated circumspectly nEphes. ….15..
2 That with all delight men set their hearts to keepe Gods Commandements and doe them oDeut. 4.5.6.. and by good conuersation men shew their workes pIames 3.13..
3 That men meddle with their owne businesse q1 Thes. 4.11..
4 That profit and pleasure giuegive place to godlinesse rPsal. 4.6. 1 Tim. 6.6..
5 That men trust not faire pretences, but hauehave some sure triall before wee commit our selues to any sIohn 2 24..
6 That wee feare and depart from euill before the crosse come tProu. 16.6. Esay 27.11.: it is eueryevery bodies course to talke of repenting when misery is vponupon them: but a wise man will redeeme his owne sorrowes, and feare GOD vvhiles the curse hangs in the threatning though it come not yet into execution.
7 There is a speciall wisedome in knowing how to giuegive place to the time, so farre as may stand with keeping of Faith and a good Conscience: Thus Paul forbeares to speake directly against Diana of the Ephesians for three yeeres uActs. 19.10.26.
8 That temporall things be ordered to conformitie with God.
Hitherto of the Parts of sauing Knowledge.