Exposition of Colossians, Sermons · Chapter 3 · Verse 12
VER. 12. Now therefore as the Elect of God, holy, and beloued; put on tender mercy, kindneſſe, humbleneſſe of minde, meekneſſe, long ſuffering.
Our Apoſtle hauing ended his exhortation to mortification, and putting away of ſinne, which exhortation was begunne, verſe. 5. and continued hitherto: In this verſe he comes to exhort the Coloſſians to the putting on, and taking to themſelues certaine particular vertues, and he holds on his exhortation heere begunne to the end of verſe 15. and it may thus bee branched out, in regard of the vertues whereunto the Apoſtle exhorteth.
1 They are either ſuch as hee exhorts vntounto ſimply, verſe 12.13.
2 Or by compariſon, verſe 14.15.
1 And againe, the firſt ſort of vertues, hee ſets downe particularly in this 12. verſe.
2 And then ſhewes wherein they are to be declared, verſe 13. (namely) in forbearing one another, and forgiuing one another.
To come to the handling of this 12. verſe, firſt of all, the note of inference (therefore) ſhewes that this verſe hath relation to ſomething foregoing, and indeed it hath reſpect, to that the Apoſtle ſayd, verſe 10. that they had put on the new man, and from thence, hee doth heere further exhort them, to put on (as it were) the parts of that new man, as if he had ſayd, you hauehave already begunne to put on the new man, therfore you ought to put on all the parts of that new man, ſo is this verſe inferred, as a concluſion on that, that they had put on the new man, & here the Apoſtle reckons vp certaine particulars, belonging to the new man, which they ought to put on, fiue in number.
1 Tender mercy.
2 Kindneſſe.
3 Humbleneſſe of minde.
4 Meekneſſe.
5 Long ſuffering.
Now therfore put on tender mercy &c. and this exhortation is not thus barely propounded, but it is backed and ſtrengthened by an argument taken from a Decorum, in regard of their excellent eſtate, and that expreſſed in three things, that they were.
1 Elect of God.
2 Holy. And
3 Beloued.
And therefore it was meet and conuenient, that they ſhould carry themſelues anſwerable to ſuch an excellent dignity, Now therefore (ſayth the Apoſtle) as the Elect of God, holy and beloued &c. and ſo we ſee the dependance of this verſe, on that which went before, together with the generall matter contained in the ſame.
Interpretation.Come wee to the words of it; In the originall the words runne thus, put on therefore as the Elect of God, &c. In that forme of ſpeech (put on) the Apoſtle doth ſtill continue his Metaphor, taken from clothing the body, comparing the vertues heere reckoned vp, to the parts of that glorious veſture of the new man, or to goodly ornaments belonging to it (as the Elect of God.) This form of ſpeech (Elect of God) is ſomething different, both in the originall and tranſlation from that Titus 1.1. and that Romans. 8.33. and (as I take it) it comprehends more vnderunder it, and by (Elect of God) in this place, wee are to vnderſtand not onelyonly ſuch as were choſen of God before the world was, euen from all eternity to life and ſaluation, but ſuch as were alſo in time, by the preaching of the Goſpell, called out and ſelected from the world, and effectually called to the knowledge of Chriſt, and to beleeue in him, and to repent of their ſinnes, for we finde (effectuall vocation) ſometimes thus expreſſed vnderunder the name of election, ye are a choſen, or Elect generation, and that he meanes thereby vocation,1. Pet. 2, 9. it is plaine in the end of that verſe, that yee ſhould ſhew foorth the vertues of him that hath called you out of darkeneſſe into his maruellous light, now this election in time (namely) effectuall vocation is heere chiefly meant by the Apoſtle, when hee ſayth (Elect of God) yet ſo alſo as hee doth comprehend vnderunder it, eternall election, and his meaning is, when he ſayth (Elect of God) effectually called of God, being by him choſen to life and ſaluation, before the world was, (holy and beloued) that is, ſanctified by grace, and beloued of God in Chriſt, thus then are theſe words to be conceiued, as if the Apoſtle had ſayd.
Now therefore ſeeing you hauehave begunne to put on the new man as a garment, ſtill goe on, and put on the particular parts, and goodly ornaments, that appertain to that glorious veſture, euen thoſe excellent vertues of tender mercy, kindneſſe, humbleneſſe of minde, meekeneſſe, and long ſuffering, as is fitting, and beſeemes ſuch as are effectually called of God, being by him choſen to life and ſaluation before the world was, and ſanctified by his grace, and beloued of him in Chriſt.
Let vsus now deſcend to ſuch points of doctrine, as are heere offered to our conſideration.
And firſt note wee the inference of this verſe, on that which the Apoſtle had ſayd before, that the Coloſſians had put on the new man, that they hauing put on the new man the Apoſtle here further exhorts them, to the putting on of theſe particular vertues of tender mercy, kindneſſe, humbleneſſe of minde, &c.
Hence take we notice of thus much.
That eueryevery ſuch as are renued in knowledge, and holineſſe Doctr. 1 according to Gods image, hauehave need, notwithſtanding to bee ſtirred vp to particular duties, exhortation to particular duties, of holinrſſe is not needleſſe, but very neceſſary euen to them that are moſt holy,Exho…tation to particular duties of holineſſe, is not needleſſe, eeuen to them that are moſt holy. this is cleere from this context, and wee may further confirme it by other places of Scripture, Hebrewes the 6 and 9. the Authour of that Epiſtle ſaith, Wee hauehave perſwaded our ſelues better things of you, euen ſuch things as accompany ſaluation, and then verſe 11.12. hee doth deſire them, that they ſhould eueryevery one ſhew the ſame diligence, to the full aſſurance of hope vntounto the end, that they ſhould not bee ſloathfull, but followers of them, which through faith and patience inherit the promiſes, 2. Peter 1. the Apoſtle hauing ſet before them, to whome hee writte, that the power of God, had giuen them all things, pertaining to life and godlineſſe verſe the third, yet verſe the fifth, hee ſtirres them vppe to ioyne one vertue to another: Therefore giuegive all diligence thereunto, ioyne moreouer, vertue with your faith, and with vertue, knowledge.
Reaſon. Now the reaſon of this poynt is plaine (namely) this, ſuch as are renued in knowledge and holineſſe, hauehave in them indeed the ſeedes of all vertues, yet thoſe ſeedes are much hindered, by the corruption of nature ſtill remaining in them from breaking out, that they cannot bring foorth fruits as they ought, and they hauehave need to bee helped forward, and as it were many times watered by the preaching of the Goſpell, by admonition by exhortation, and by other good meanes, ſet apart to that purpoſe.
Ʋſe. And therefore for the vſe of this in a word, let not ſuch as hauehave the greateſt meaſure of knowledge and holineſſe, thinke it needleſſe for them often to be excited and ſtirred vp, to holy duties,They that hauehave the greateſt meaſure of knowledge and holines, muſt be content to b… often ſtirred vp to holy duties. happily thou haſt as much knowledge as he that is a teacher, yea thou art a teacher thy ſelfe, yet thy affections may bee wrought on, and helped forward in holineſſe, by conference with others of meaner gifts, and priuate perſons, & thou maieſt be much furthered in comfort by them, as the Apoſtle ſhewes in his owne example Romans. 1.12. for I long to ſee you, that I might bee comforted together with you, through our mutuall faith, both yours and mine, and therefore though thou doeſt abound in knowledge and holineſſe, yet ſuffer thy ſelfe to be ſtirred vp to particular duties, euen in priuate, but eſpecially in publike, and to that end conſider, howſoeuer thou mayeſt profit much in knowledge and holines, by priuate reading and conference, yet through the mercifull diſpenſation of the Lord, much more by the publike miniſtry, and preaching of the word, that hath the promiſe and bleſſing belonging to it, and therefore make thou conſcience to attend with diligence as oft as thou maiſt, on the publicke miniſtry of the word of Gods grace, as Peter called it, Acts 20.32. which is able to build thee further, and to giuegive thee an inheritance among all them which are ſanctified.
Obſerue in the next place that the Apoſtle heere exhorteth the Coloſſians to put on tender mercy, kindnes, humblenes of mind, &c. as the elect of God, holy and beloued, that is, as it becommeth ſuch as are effectually called, ſanctified, and beloued of God in Chriſt, heere then we may plainely ſee.
That there is, and ought to bee a Decorum proper to the Doctr. 2 Elect of God, holy and beloued, that true beleeuers, called, ſanctified, and beloued of God, in Chriſt, ought to carry themſelues as beſeemes thoſe that are called and ſanctified, and anſwerable to their holy and happy eſtate,True beleeuers called, ſanctified, and beloued of God in Chriſt ought to carry themſelues anſwerable to their holy and happy eſtate. there ought to be a difference between the affections and liues of true beleeuers, and the affections, and liues of others not yet called nor ſanctified, which poynt is much beaten on, and often vrged in Scripture, and eſpecially in the Epiſtles of Paul, Romans the 6. and 13. ſayth the Apoſtle, GiueGive your ſelues vntounto God, as they that are aliue, from the dead, and giuegive your members as weapons of righteouſnes vntounto God, Eph. 4.1. I therefore being priſoner in the Lord, pray you that yee walke worthy of the vocation whereunto yee are called, & verſe 17. this I ſay therfore, and testifie in the Lord that ye henceforth walke not as other Gentiles walke, in vanity of their mind, Phil. 2.15. the Apoſtle would hauehave true beleeuers ſo different from others, as that they ſhould, as lights ſhine in the world, holding foorth the word of life, all which places manifeſt this point, that true beleeuers ought to carry themſelues as beſeems them in regard of their excellent eſtate, being called, ſanctified, and beloued of God in Chriſt, and that there ſhould be a manifeſt difference betweene them and others, not called, both in heart and life; and this hath not onelyonly ground in the word of God, but it is alſo conſonant and agreeable to reaſon, euen reaſon it ſelfe may teach, that ſuch as are taken out from the corrupt ſtate of the world, and aduanced to the glorious liberty of Gods children ſanctified, and beloued of God ſhould demeane and carry themſelues according to ſo great preferment, and to ſuch an excellent condition.
Ʋſe. And this is to bee thought on by all ſuch as are, or hold themſelues to bee effectually called,True beleeuers effectually called and ſanctified, are to remember the excellency of their condition, and eſpecially in time of temptation, to keep them from falling into any knowen ſin. ſanctified, and beloued of God in Chriſt, they are to remember the honour, and dignity of that holy and happy condition, and thereby to be ſtirred vp to carry themſelues accordingly, euer laboring to deck their ſoules inwardly with al the ſanctifying graces of the ſpirit, and to ſhine foorth in their liues in all holineſſe and godly conuerſation, and when they are ſet vponupon by Satan or the world without, or by their owne corruption within, enticing them to any knowen ſinne, they are then to thinke on the honour of their high and holy calling, and thus to reaſon with themſelues, ſhall I that am taken out of the corrupt wayes of this world, bee drawen backe againe to tread in the ſame path with them that are going towards hell? ſhall I that am ſanctified, make my ſelfe like to ſuch as are prophane, and walke after their owne luſts? ſhall I that am beloued of God, and within compaſſe of his ſpeciall louelove in Chriſt, by yeelding to this temptation, make my ſelfe worthy to bee hated of him? no, no, farre be it from mee, I am called of God, and I am to walke worthy of my calling, I am ſanctified, and I am not ſo to defile my ſelfe, I am beloued of God in Chriſt, & I will not ſo requite his vnſpeakable louelove to mee, this ought to bee the meditation of all ſuch as are effectually called, ſanctified and beloued of God in Chriſt, and let them remember that a knowen ſinne in them, as pride, couetouſneſſe, or the like, not onelyonly wounds their owne conſciences, but it brings diſhonour to God, and diſgrace to their holy profeſſion, it is a ſcandall to the weake,Note. a meanes to keepe backe ſome, not yet called, it giues aduantage to the obſtinate, & opens the mouths of the enemies to the truth, and to prophane perſons, to ſpeake euill of their holy profeſſion, theſe things they ought to thinke on, and ſo to endeauour to walke anſwerable to their holy calling.
Obſerue we further, that the Apoſtle ioines theſe three things, together.
Elect of God.
Holy. And
Beloued.
And he ſaith, theſe three were found in the Coloſſians, that they were Elect of God, holy and beloued, hence wee may gather thus much.
That where Gods eternal election (for that as I ſhewed is Doctr. 3 heere implied) hath gone before, there holineſſe,Whom God hath from euerlaſting, choſen to life and ſaluation, them he will in time ſanctifie, and to them he will in time make knowen his louelove. and Gods louelove manifeſted ſhall in time follow after, and in time they ſhall meete together, whom God hath elected to life and ſaluation before all times, they ſhall in time be ſanctified, and made holy, and hauehave Gods louelove in time manifeſted to them, euen ſhed abroad in their hearts, Romans 5.5. for howſoeuer ſuch as are elected to life and ſaluation, are doubtleſſe beloued of God before their calling, yet that his louelove is ſecret, and not knowen to them, till they be called and ſanctified.
On Gods eternall election, doth euer follow in time, holineſſe, and Gods louelove manifeſted, and theſe three ſhall in time meete together, and this the Apoſtle teacheth plainly Epheſ. 1.4. ſayth he, God hath choſen vsus before the foundation of the world, that we ſhould bee holy, and without blame before him in louelove. 2. Theſſ. 2.13. hee ſayth, God hath choſen you to ſaluation, through ſanctiſication of the ſpirit, and the faith of truth, whereunto hee called you by our Goſpell, to obtaine the glory of our Lord Ieſus Chriſt.
Vſe. 1 This meetes with that wicked conceit of prophane perſons, who vſe thus to ſpeake, if wee be choſen and appoynted to life and ſaluation, vndoubtedly wee cannot periſh howſoeuer wee liue,That wicked conceit, that if men be appoynted, to ſaluation, they ſhall not periſh howſoeuer they liue, ouerthrowen for Gods election is certaine and vnchangeable, and therefore what need we endeauour to liue holily, and to doe any good works? Blaſphemous mouth, and Prophane wretch, whoſoeuer thou art, doeſt thou not ſee how thou ſeuereſt thoſe things which God hath conioyned, and will hauehave in time to be found together, in all that ſhall be ſaued? thou muſt know that whom God hath choſen to life and ſaluation from all eternity, them he hath alſo appoynted in time to be holy,Note. yea, it is a certaine truth Gods eternall election doth worke in time in all his Elect, another election whereby they chuſe him to be their God, and Gods eternall louelove doth in time work in them another louelove, wherby they louelove God againe, 1. Ioh. 4.19. wee louelove him, becauſe he loued vsus ſirſt, and therefore deceiue not thy ſelfe, as God hath appoynted to the end (namely) life and Vſe. 2 ſaluation, ſo hath he appoynted to, the meanes, to bring to that end,Comfort for ſuch as are truly ſanctified, their ſanctification concludes certainly their election and ſaluation. and none come to be glorified, but ſuch as were before elected, called, iuſtified, and ſanctified, Rom. 8.30. thinke on it and remember it.
Againe is it ſo, that on Gods eternall election euer followes holineſſe, then heere is comfort for ſuch as are truly ſanctified, they may hence gather and conclude, that they are in the number of Gods choſen, & ſuch as ſhall be ſaued, the Deuil will ſuffer any man to ſay, he is one of Gods choſen, his ſinnes are forgiuen, and hee hopes to bee ſaued; but would any man prooue it, and hauehave ſuch proofe of it, as may ſilence the Deuill himſelfe ſtanding againſt it; let him then looke to the holineſſe of his heart, and life, and if he bee able thence to inferre, and conclude his election, certainely hee hath learned an holy, and ſound kinde of reaſoning, and ſuch as will neuer deceiue him, but miniſter comfort to him at all times; and though the Deuill roare, and tyrants rage, and breath out nothing but death and deſtruction againſt him, yet this will be his comfort, that hee is one of Gods choſen, and beloued of God, and therefore nothing can come to him to his hurt, but the Lord will turne all their malice, and miſchiefe intended to his owne glorie, and his good, which is a ſweet comfort.
What that forme of ſpeech (put on) doth offer to our conſideration, I hauehave heretofore ſhewed; only this much further we may profitably conſider in the application of it to theſe particular vertues, tender mercy, kindneſſe, humbleneſſe of minde, &c.
That theſe vertues are as goodly ornaments, and precious Iewels, wherewith wee are to beautifie and adorne our ſoules,The goodlie ornaments and precious Iewels that doe moſt adorne and beautifie Chriſtians. this indeed is that cloathing of broidered gold, Pſalm. 55.13. that will make thee glorious in the ſight of God, his holy Angels, and all good men. As for that tricking vp of the body in newfangled attire, it makes thee but odious in the ſight of God, and all good men; yea, it makes men, and women like to thy ſelfe ſcorne and contemne thee, yea point at thee, and ſay, there goes a proud foole,; therefore let all thy care, thy coſt, and time bee ſpent in decking thy ſoule with the rich, and precious gemmes, and Iewels, that are heere reckoned vp by the Apoſtle.
Now touching theſe particulars in generall, wee finde that they are all ſuch as are required in the Commandements of the ſecond Table, as
Tender mercy.
Kindneſſe.
Meekeneſſe, and
Long-ſuffering. Are compriſed vnderunder the ſixth Commandement, and
Humbleneſſe of minde: vnderunder the fifth and this is not to bee paſſed by without ſome obſeruation.
We are to marke that the Apoſtle comming to exhort, to put on the particular parts of the new man; he doth thus inſiſt on thoſe parts of the new man, that belong to the ſecond Table of the Commandements, he paſſeth by the duties of holineſſe required in the firſt Table, (and though indeed, duties of holineſſe, and righteouſneſſe doe euer goe together, and are to bee conioined in all that are truely ſanctified, yet the Apoſtle here paſſeth by the duties of holineſſe, and vrgeth the Coloſſians to the putting on of the duties of righteouſneſſe, to expreſſe their renouation, and ſanctification in duties of louelove, and merciemercy towards their brethren, our leſſon hence is this.
Doctr. 4 That our renouation, and ſanctification muſt be expreſſed, and muſt appeare, as in the duties of holineſſe towards God, ſo eſpecially in the duties of louelove, and merciemercy towards men,;Our renouation and ſanctification muſt appeare, eſpecially in the duties of louelove and merciemercy towards men. for howſoeuer ſanctification, do chieflie conſiſt in holineſſe towards God, yet is it moſt of all manifeſted in the duties of righteouſneſſe towards men. Hence it is that our Apoſtle, Gal. 5.14. ſaith, That all the Law is fulfilled in this: thou ſhalt louelove thy neighbour as thy ſelfe, his meaning is true louelove of men doth euer include true louelove of God, and he that truly loues his neighbour, loues God alſo, and ſo is the louelove of our neighbour ſaid to be the fulfilling of the Law; and therefore it muſt needs be, that duties of louelove to men, doe moſt of all manifeſt, and make knowne inward ſanctification, Iam. 1.27. Pure religion, and vndefiled before God, euen the Father, is this, to viſit the fatherleſſe and widowes, in their aduerſitie, and for a man to keepe himſelfe vnſpotted of the world.
Why, might ſome ſay, pure religion, Object. and vndefiled in the ſight of God who ſees the heart is rather inward, and ſpirituall, conſiſting in faith, the feare of God, louelove of God, truſt in God, depending on his prouidence, and in worſhipping him in ſpirit and truth, in a reuerent and holie vſe of his holie ordinances, and in religious ſanctifying of his Sabbaths.
It is true indeed, pure religion doth chiefely ſtand in theſe things, but yet the power of it doth moſt appeare, Anſw. and ſhew forth it ſelfe in duties of louelove to men; and that is the meaning of Iames when he ſaith, Pure religion, and vndefiled before God, &c.
By this we may plainely ſee, that thoſe men and women Vſe. 1 which the Papiſts doe magnifie,Such as the Papiſts hold moſt holy & religious diſcouered to hauehave no dram of true holineſſe in them. and eſteeme the moſt holy, and moſt religious perſons in the world, and as Angels amongſt men; their Moncks, Nunnes, Friers, and ſuch like, hauehave no dramme of true holineſſe, and religion in them; true holineſſe ought to ſhew it ſelfe, not onelyonly in holie duties towards God, but in duties alſo of louelove, and merciemercy towards men. Now they are tied, by their order, to liue apart, from all ſocietie of men, and to ſpend their daies in contemplation, in praier, and faſting forſooth, and not to hauehave any thing to doe with other men in the world, and therefore certainly there is not any iotte of true holineſſe in them.
Againe, by the doctrine deliuered, we may ſee that many Vſe. 2 amongſt vsus deceiue themſelues with a vain ſhadow of holines, for why?Such deceiue themſelues who reſt in the duties of Gods outward worſhip and happily vntounto thē adde harmeleſſe life, and goe no further. Do not many amongſt vsus content thēſelues in hearing the word, receiuing the Sacraments, and happilie they adde to theſe an harmeleſſe life, they doe no hurt, alas, What is all this? What good doe they? Where is their tender mercy, their kindneſſe, their meekeneſſe, their long ſuffering? Theſe things are not to bee found in them; it may be they profeſſe, and ſay, I hauehave enough for me, and mine, I will betake my ſelfe to a quiet life, I will not trouble my ſelfe with worldly cares, and buſineſſes, I will goe to the Church, and ſerue God, and it may be, they do all theſe things, they ſerue God, in the outward duties of his worſhip, but ſtill they are as couetous, & as hard harted as euer they were, ſtill as fierce, and as readie to be ſtird vp to wrath, and reuenge, and ſtill as farre off from the duties of louelove, and mercy, which cannot be performed without coſt, and charge, as euer before; Is this holineſſe? Is this religion? Is this a ſeruice of God pleaſing vntounto him? No, no, deceiue not thy ſelfe, true holineſſe, and true religion is that which ſhewes it ſelfe, not onelyonly in duties of holineſſe towards God, but in duties of righteouſneſſe alſo towards men: and the true ſeruice of God is to louelove, and ſerue him in ſeruing of men, in doing duties of louelove and merciemercy to men. Thinke on it, and remember it, and let no day paſſe thee without ſome good worke of louelove to thy brethren, no more then it doth without praier, and other holie duties of Gods worſhip.
Come we now to the paticulars heere vrged by the Apoſtle; the firſt is, (Tender mercy.
Interpretation.(Put on tender mercy) The originall words are, bowels of mercy, which is a Metonimicall forme of ſpeech often vſed in Scripture, whereby is meant, pittie and compaſſion towards them, that are any way afflicted, or in any miſerie. And heere the Apoſtle doth vnderſtand ſuch a meaſure of pittie, and compaſſion as affecteth the very intrals, and bowels, making the bowels to dilate themſelues, and (as it were) to open themſelues, and to burne and yearne within.
Heere then, not to ſpeake of this vertue ſo much as Doctr. 5 might be ſaid of it, but onelyonly ſo much as the words of the Apoſtle doe lead vsus vntounto.
We are firſt of all taught, that we are to be tenderly affected towards thoſe that are any way afflicted;We are to bee tenderly affected towards them that be any way afflicted. we are to put one ſuch pitty, and compaſſion towards them that are in any diſtreſſe, as doth moue our hearts, towards them, and doth poſſeſſe our hearts, with a true touch and feeling of their miſerie; yea, with as liuely a ſenſe of it, as if we our ſelues were in the ſame caſe with them, this is cleare from this manner of ſpeaking, (bowels of merciemercy) as may eaſily appeare by the vſe of this phraſe, in other places of Scripture, Gen. 43.30. It is ſaid, that Ioſephs affection was ſo ſtrongly mooued towards his brother Beniamin, that his bowels were enflamed, and did burne within him. 1. King. 3.26. Wee read that one of the women that contended before Salomon about the liuing childe, was not able to endure that the childe ſhould bee diuided,, becauſe, ſaith the text, Her compaſſion was kindled, her bowels were mooued, and did yearne, and burne within her: and we may read of it in many other places, that the greatneſſe and tenderneſſe of affection, is ſet out by moouing, and yearning of the bowels, and therefore this forme of ſpeech (bowels of merciemercy) doth teach vsus to put on ſuch pittie, and compaſſion towards ſuch as bee in diſtreſſe, as doth worke in vsus a liuely ſenſe and feeling of their miſerie. And hence is it, that wee are exhorted to weepe with them that weepe, Rom. 12.15. and to remember them that are in bonds, as though wee were bound with them. Heb. 13.3.
The reaſon, Reaſon. and ground of this is plaine, wee are members of one, and the ſame body, and the Lord hath laid it as a Law on the members, that if one member ſuffer, all ſuffer it. 1 Cor. 12.26.
Now before we come to the application of this point, Quest. a queſtion is to bee anſwered: it may bee demaunded whether wee are to bee touched with a feeling compaſſion towardes them that ſuffer iuſt puniſhment for their euill deedes, when wee ſee Gods puniſhing hand on wicked perſons for their euill doing, or no.
Anſwere, Anſw. Wee are at all times to follow the rule rule of Chriſtian louelove which teacheth vsus to put on tender bowels, pitty, and comiſeration towards all in diſtreſſe, being of the ſame nature with vsus; yet with this difference, if they who are puniſhed, ſuffer as blaſphemers, or traitors, and for any offence directly againſt Gods glorie, the good eſtate of the Church, and religion, then we may be ſo far from pittying them, and ſorrowing for them, and putting on tender bowels in regard of their ſufferings, as wee may be glad, and reioice, not pleaſing our ſelues in the ſmart of any be they neuer ſo wicked, but for other ſpeciall cauſes, as
Firſt, for the manifeſtation of Gods iuſtice, becauſe we louelove God, and his glorie is deare vntounto vsus, wee may magnifie, and praiſe his iuſtice in puniſhing ſuch wicked perſons, according to that, Pſalme 58.10.11. The righteous ſhall reioice when he ſeeth the vengeance, &c.
Secondly, in regard of others, who at their puniſhment may learne to feare, as it is ſaid of the bands of Aram ſtricken with blindneſſe, that they come no more into the land of Iſraell, 2. King. 6.23.
Thirdly, becauſe the godly are bettered by their example, they are thereby mooued to conſider the corruption of nature, how farre it carries, if it be not aboliſhed, or reſtrained, and ſo they are ſtird vp to a more narrow watch ouer their owne hearts and waies.
Ʋſe 1 To returne to our purpoſe, and to make vſe of the doctrine deliuered.It ought to be farre from vsus to inſult ouer them that bee be in diſtreſſe, and to ſport our ſelues in their affliction.
Firſt, it beeing ſo that we are to put on tender bowels towards the afflicted, and to them that are in any miſery: certainly, then it ought to bee farre from eueryevery one of vsus to inſult ouer ſuch, and to make our ſelues merrie with their affliction, as the manner of ſome is, to take aduantage on the affliction and miſerie of others, to deale hardly with them, to adde affliction to affliction, and to heape one miſerie vponupon another, and it is moſt barbarous and brutiſh, and after the manner of the dogge to fall vponupon him that is downe, it argues exceeding hardneſſe of heart; for the afflictions and miſeries of our brethren are viſible Sermons, moouing vsus to pittie, and compaſſion, and things ſeene make deeper impreſſion then things onelyonly heard of, if we then ſeeing the miſeries of our brethren be not moued with pittie towards them, but rather we inſult ouer them, or we take aduantage thereby to deale hardly with them, it is an argument of extreame hardneſſe of heart. Pſalm. 69.26. They perſecute him whom thou haſt ſmitten. Therefore lay iniquity on iniquitie, and puniſh one ſin with another, or adde puniſhment to puniſhment, which is an heauy croſſe, and to be thought on by all ſuch as inſult ouer them that are in miſerie, or take aduantage thereby to deale hardly with them.
Againe, is it ſo that we are to be tenderly affected towards Ʋſe 2 them that are any way afflicted:We are not to content our ſelues with verball pitty. yea ſo to bee affected towards them, that our inwards are to bee touched with a feeling of their miſery. Surely then wee are not to content our ſelues with that pitty that is too common in the world, (namely verball pitty) a Lord helpe thee; or as Iames ſets it out, Iam. 2.26. Goe thy waies, warme thy ſelfe, fill thy belly, &c. and yet ſupply nothing that is needfull; no, no, that is no feeling pitty, a feeling pitty (doubtleſſe) will make both the tongue to ſpeake, and the hands to miniſter that which may bring eaſe and comfort, and where there be bowels of mercy, there will bee euer a willingneſſe, and readineſſe to the workes of mercy. And therefore deceiue not thy ſelfe, if thou bee hardly drawne to any worke of mercy, and it muſt be pulled from thee as it were by maine ſtrength, by many arguments, reaſons, and many inducements, thou haſt no bowels of mercy, thou haſt no feeling pitty in thee, and if no feeling pitty be in thee to the diſtreſſed members of Chriſt, it ſeales vp to thee a fearefull concluſion, euen this, that thou art not of the ſame body with them, and that thou haſt not yet felt the louelove of God in thy breaſt, neither haſt the louelove of God dwelling in thee. The text is plaine, 1. Iohn 3.17. Whoſoeuer hath this worlds good, and ſeeth his brother hauehave need, and ſhutteth vp his bowels from him, or againſt him, how dwelleth the louelove of God in him? Remember therefore for a concluſion of this, the argument heere vſed by the Apoſtle, hee wiſhed the Coloſſians, as the elect of God, holy, and beloued of God, to put on tender mercy; ſo I ſay to thee, if thou wouldeſt be ſure of thine owne election to life and ſaluation, if thou wouldſt hauehave an infallible note of true holines, and if thou wouldſt prooue it to the comfort of thine owne ſoule, that thou art beloued of God in Chriſt, then content not thy ſelfe with verball pitty, but put on bowels of mercy, let the knowne miſerie of others enter into thine heart, and mooue thy bowels towards them, euen to miniſter eaſe and comfort as any occaſion ſhall bee offered, and as the Lord ſhall inable thee.
Doctr. 6 Heere further, in that the Apoſtle ſaith, put on bowels of mercy,Workes of mercy muſt proceed from an inward mouing and yearning of the bowels. we are taught, whence the works of mercy, and the comfort we miniſter to others, either in word or deed ought to proceed, (namely) from the inward moouing, and yearning of the bowels, from the heart tenderly affected towards them, to whom we doe any good, Iſai. 58.10. The Prophet ſaith, if thou poure thy ſoule out to the hungrie. He requireth not onelyonly a pouring out of food to the hungrie, but with the food a pouring out of the ſoule. 2. Cor. 9.7. As eueryevery man wiſheth in his heart, ſo let him giuegive, not grudgingly, or of neceſſitie. Let this gift come from the wiſh of his heart and that the Apoſtle there addes (for God loueth a cheerefull giuer) may be the reaſon and ground of this duty, Reaſon. God loues cheerefulneſſe in giuing, and requires cheerefulneſſe in all the workes of his ſeruice Rom. 12.8. and there can be no cheerefulneſſe, vnleſſe the work come from the inward affection of the heart, therefore eueryevery worke of mercy ought thence to proceed. euen from the inward moouing, and yearning of the bowels.
Ʋſe. And take we notice of this, and know that it is not a worke of merciemercy pleaſing to God, that comes either from ones ſuperfluity, or from the importunity of them that are in diſtreſſe, or from example of others inuiting vsus, or from a deſire of praiſe or the like, much leſſe that which is forced out from torture, or torment, to ſtop the mouth of a guilty conſcience, as when wicked rich men lying on their death beddes, are forced thorow the gripes of a galled conſcienceWorkes of mercy pleaſe not God, which come from ſuperfluity, or from the importunity of the diſtreſſed, or from example of others, or from deſire of praiſe, and the like, or are forced out from the gripes of a galled conſcience. to giuegive ſome thing to charitable vſes, no, no, beneficence acceptable to God comes onelyonly from tenderneſſe of heart, and without that, all our bounty or ſhew of mercy whatſoeuer, is nothing worth; for the Lord lookes rather at the affection, then at the outward action in all duties of louelove and mercy, and heere is comfort for ſuch as are of tender bowelles,comfort for ſuch as be of tender bowels. though they be not able to doe any worke of mercy, art thou tenderly affected, towards the afflicted members of Chriſt? canſt thou mourne with them when they mourn canneſt thou praie for them when they are in diſtreſſe, Vſe. 2 though thou bee not able to helpe them? aſſure thy ſelfe, thy affection is as pleaſing to God, as if thou wert able, and didſt indeed miniſter helpe vntounto them, thinke on that to thy comfort.
One thing yet remaines to bee noted, the Apoſtle ſaith, (bowelles of mercy) hee ſpeakes in the plurall number, heerby teaching.
That our mercies muſt bee of diuers kindes, according Doctr. 7 to the ſorts of miſeries, and often repeated,Our mercies muſt be diuers & often repeated. according to the diuers ſubiects of miſeries, or long continuance of them, It is not enough to miniſter outward comfort alone, or inward alone, to him that is afflicted both in bodie and mind, Vſe. nor to enlarge our bowelles once to him whoſe afflictions continue, or to one or two, where there are many,How we faile in this duty. whoſe miſery ſhould open and affect our bowels.
Now to the ſecond vertue heere vrged by the Apoſtle, (kindneſſe) put on kindneſſe.
This vertue extendeth & reacheth further then the former, for pittie and compaſſion is proper to thoſe that are in ſome affliction and miſerie, but kindneſſe goes further: It reacheth to all,What kindneſſe is. whether in proſperity or aduerſity, it is a ſweet & louing diſpoſition of the hart, and a courteous affection to all, ſhewing it ſelfe in pleaſing and good ſpeech, it is an eaſines to be vſed & imploied for the good of others for ſo the originall word doth properly ſignifie, and we find it ſo vſed in other places of Scripture, ſaith our Sauiour, my yoke is eaſie the word is foreign, and it may be rendred kind, my yoke is kind,Mat. 11.30. if ſaith the Apoſtle, yee hauehave taſted how bountifull the Lord is; it may be rendered, how ſweet, or how kinde the Lord is,1. Pet. 2.3. and ſo in many other places that might bee cited. Heere then wee ſee what is required of vsus, namely this, that we put on a ſweet louing affection of hart Doctr. 8 towards all, ſhewing it ſelfe in kind ſpeech & countenance,We are to put on a ſwe…t louing affection of he art towards all, ſhewing at ſelfe in kinde ſpeech and countenance. that wee ſhew our ſelues affable and courteous to all, and tractable and eaſie to be imploied for the good of all; That is true kindnes and curteſie, & this we are required to ſhew one to another, Eph. 4.32. be ye courteous one to another, and tender harted, forgiuing one another, euen as God for Chriſts ſake forgaue you, and Gal. 5.22. gentleneſſe is reckoned vp among the fruits of the ſpirit.
Now this vertue as it hath relation to the afflicted,How this vertue is to be manifeſted to the afflicted. it is to bee manifeſted in yeelding comfort and refreſhing to them, and ſtanding by them to helpe them in time of need, and to do them good, Abſolon could find it as a fault in Huſhaie, that he went not with his friend Dauid in time of need, 2. Sam. 16.17. is this thy kindnes to thy friend? and as it hath reſpect to others not afflicted,And how to others not afflicted. it is to be expreſſed as before I hauehave ſhewed, in giuing good ſpeech, and in ſhewing good countenance, and in eaſineſſe to bee vſed in any thing wherein wee may doe good to others: and this is to be conſidered of vsus, Ʋſe. true kindneſſe ſtands not in cap and knee,Diſcouery of counterfet kindneſſe. in bowing and bending, and in outward ceremonies and complements, no, no, that is but the curteſie of the world, it is commonly ſeuered from good affection, yea, ſomtimes it is a maske of a wicked and ill affected hart, & a worke of the fleſh neyther is it to bee eſteemed true kindnes that ſtands in practiſe of plauſible behauior, as in drinking with the drunkard, which is counted a note of a kind nature, or when men make themſelues popular and pleaſing to others by giuing way to them in their ſinfull courſes, as in yeelding liberty to ſuch as liue vnderunder them for all licentious and diſordered manner of liuing, ſuffering them to ſweare and ſwagger, and to be prophane without check and controlement: they that ſo doe are accounted kind, as ye ſhall heare ſome ſeruants ſay, oh ſuch a man is a kinde maſter, doe his worke, and I warrant you then hee will let you do what you will, worke hard all the week, and he will let you run whether you liſt vponupon the Sabbath day, is this true kindnes? is this a fruit of the Spirit? no, no, true Chriſtian kindnes takes not away neceſſarie reſtraint, and correction but doth mittigate and moderate it, making it more eaſie to be borne; and profitable true kindneſſe conſiſteth in a tractable willingneſſe, in a facilitie and eaſineſſe to bee vſed onelyonly in that wherein wee may doe good to others, yea in an eaſineſſe to be imployed for the good of al, which is to be marked of vsus, for wee may be deceiued with Vſe. 2 the ſhadow of this vertue.We muſt take heed we bee not deceiued with the ſhadow of this vertue. Many heathen men hauehave had, & manie meere naturall men may hauehave in them the counterfet of this vertue, they are kind to ſuch as are kind to them, and friendlie to their friends, but true kindneſſe muſt goe further, wee muſt therein be like God himſelfe, his example muſt wee follow Luke 6.35. hee is kinde vntounto the vnkind, and to the euill, ſo are wee to bee kind to our enemies and thoſe that hate vsus, and there muſt be in vsus an eaſineſſe to bee vſed for the good of all whatſoeuer they bee, friends or foes, remember wee that.
And now to ſtirre vsus vp to the putting on of this excellent vertue, conſider with me theſe two things.Two Motiues ſtirring vsus vp to put on kindneſſe.
Firſt, true Chriſtian kindneſſe is a ſpeciall meanes to winne the hearts of all vntounto vsus, hee that is truely kind, tractable, and eaſie to bee vſed for the good of others, takes the beſt way to knit the hearts of all eſpecially of all good men vntounto him, yea to ſeale vp to his owne ſoule an aſſurance of Gods fauour and louing kindneſſe, the ſhadow of this vertue in heathen men hath beene of that force that thereby they hauehave maruellouſlie carried away the hearts of men, and hence it is that manie prophane and worldlie men doe much affect this vertue, or at leaſt the ſhadow of it.
Againe conſider on the other ſide that whatſoeuer other good qualities a man hath, yet if he be of an vnkinde and churliſh nature he ſhal neuer winne the hearts of men, nor euer preuaile in any worthy ſeruice, in Church, in common-wealth or family, a ſower, cynicall, and churliſh behauiour is diſtaſtfull to euerie one. How was Dauid galled with Nabals churliſh anſwere? hee endured with patience Sauls laying waite for his life, and Shemeies curſing of him, but he could not endure that anſwere of Nabal; and had not Abigail met him and perſwaded him to the contrary, hee had not left to Nabal by the dawning of the day any of his houſe to piſſe againſt the wall.
If then we deſire to be loued of all and eſpecially of our brethren, all good men, yea to bee aſſured of Gods fauour and louing kindneſſe towards vsus, yea ſo to be loued of all men, as may be for our own good, and the good of others. Let vsus put on a louing and kinde diſpoſition of heart towards our brethren, yea an eaſineſſe and tractable willingneſſe, as much as we are able to bee employed for the good of al, whether they be kind or vnkind to vsus; and remember that this vertue of kindneſſe is of moſt excellent vſe in eueryevery woorthy ſeruice either in Church, common-wealth or family, it winnes mens hearts to vsus, and the hearts beeing wonn… they are eaſily wrought on to any good purpoſe.
Come we to the third vertue (humblenes of mind) put on (ſaith the Apoſtle) humbleneſſe of mind, touching this vertue know we
That humbleneſſe of minde, is a meane and moderate eſtimation of our ſelues, and of all the good gifts and graces we hauehave, either of body or minde.
It hath a double relation,It hath a double relation. either to God, and then it is an acknowledgement of our nothingnes (as I may ſo ſay) and that all we hauehave is from God, or it hath reſpect to men, and then it is an eſteeming of others better then our ſelues, namely, ſuch as are truely called, and Gods children, and this is the humbleneſſe of minde heere meant.
Heere then firſt we ſee, wee are to carry in vsus an humble Doctr. 9 mind, a meane and moderate eſtimation of our ſelues in reſpect of other men,We are to carry in vsus, a meane and moderate eſtimation of our ſelues in reſpect of other men. we are to eſteem others better then our ſelues, and to this purpoſe the Apoſtle ſaith, Rom. 12.16. be not high minded, but make your ſelues equall to them of the lower ſort, and yet more plainly, Phil. 2.3. let eueryevery man in meeknes of mind, eſteeme other better then himſelfe: I might adde to theſe, other places of Scripture to ſhew that this is our duty, but I chuſe rather to ſtirre vsus vp to the practiſe of it, for it may be we will eaſily yeeld that this is our dutie, that wee ought eueryevery man in humbleneſſe of minde, to eſteeme others better then our ſelues.
Yet this vertue is hard to obtaine,This vertue is hard to obtaine. it is contrary to nature it is agreeable to nature, to be proud of good things, as appeares by Herod, Act. 12.13. and Saul, who was offended that Dauid was preferd before him in the ſong, 1. Sam. 18.7. Saul hath ſlaine his thouſand, and Dauid his ten thouſand, yea, men are naturally proud of the ſhews of things that are not in them, of gloſſes and ſhadowes of good things, yea,Note. and ſometimes when they know they are not in them, but clawbackes and flatterers do aſcribe to them, and therefore to ſtirre vsus forward, in the practiſe of this duty, euen in humbleneſſe of minde,Two motiues ſtirring vsus vp to humbleneſſe of minde. to eſteeme others better then our ſelues, conſider with me onelyonly theſe two things.
Firſt, we may ſee many good things in others, which we want, for God giues his graces not all to any one, leaſt hee ſhould hauehave matter of pride, but ſome to eueryevery one, that none ſhould be ſubiect to contempt, yea, we may ſomtimes ſee thoſe good things that be in vsus in greater meaſure in others, then they be in vsus.
Againe, conſider that wee are priuy to more ſinne and corruption in our ſelues, then we can be in others.
How many euill things are in vsus, if wee ſearch and ranſacke our owne hearts, which may worthily make vsus hang down our heads, and eſteem more baſely of our ſelues then any other man can with any colour of reaſon ſpeake or …hinke of vsus? let theſe things be duly conſidered, and they will helpe vsus to hold downe our harts in humility, and take from vsus all matter of lifting vp our ſelues aboue others; away then with thoſe vaine and fooliſh words, I am as good as thou. I am his better, and the like; awaie with ſuch proud and loftie thoughts, and let vsus put on this glorious ornament of humilitie; let vsus in humbleneſſe of minde euerie one eſteeme another better then himſelfe.
Obſerue we in the next place, the forme of ſpeech heere vſed by the Apoſtle, he ſaith not, put on humility, but humbleneſſe of minde, hence we are taught,
Doctr. 10 That true humility is ſeated in the heart and mind,True humility is ſeated in the heart and minde. they indeed are truely humble, that are of humble hearts and mindes.
And thus we read, that Dauid cleering himſelfe of ambition, and proteſting his humilitie before the Lord. Pſal. 131.1. ſaith, mine heart is not haughty, firſt he beginnes with the lowlineſſe of his heart, and then deſcends to proteſt his humble outward carriage, it is the exhortation of the Apoſtle Peter 1. Pet. 5.5. deck your ſelues inwardly in lowlines of minde: for God reſiſteth the proud, & giueth grace vntounto the humble, let your humilitie be inwardly in hart & mind.
Vſe. 1 Firſt this doth diſcouer to vsus, that the Papiſts doe but bleare the eies of the world with a counterfet ſhew of humilitie,Popiſh humility is counterfet. they would make the world beleeue that ſome among them are the moſt humble and mortified men aliue, in that forſooth they forfake lands and goods, and put on the habit of a poore monke or frier, but indeed there is no true humility in them, for vnderunder their ſhew of humility, they nouriſh in their hearts, the greateſt pride that can be, euen a vain confidence in themſelues, challenging to themſelues a ſtate of perfection.
Againe, this doctrine, that true humility is ſeated in the Vſe. 2 heart,The counterfet ſhew of humility that is in the world, diſcouered. doth vncaſe and pull off the viſor of humilty from the face of many in the world, who make a faire ſhew, & carry a faire pretext of humilitie, that forſooth they can be content to lay their hands vnderunder the feet of their brethren, to performe the baſeſt office to the meaneſt, when indeed they meane nothing leſſe, happilie they would lay their hands vnderunder their feet to ſupplant them, or as Abſalon did. 2 Sa. 15.5. make themſelues plauſible and familiar to ſtrengthen their hands in bad purpoſes, let ſuch know, that as they put on the counterfet of ſo excellent a grace as humility, and varniſh ouer their wicked intents with ſo faire a gloſſe, that their hypocriſie in this reſpect is the greater, and without repentance they ſhall receiue the reward of ſuch as couer ſinne with a lie, euen puniſhment double in proportion to that which is due to open offenders, for their ſinne is doubled and enfolded one within another, and their puniſhment ſhall be anſwerable.
It remaines that wee anſwere a popiſh cauillA popiſh cauill. occaſioned, from this, that we are to put on humbleneſſe of minde, they of that faction, cry out againſt vsus and ſay; we be farre from humbleneſſe of minde, in that we hould certainty of ſaluation by faith, ſay they, you are proud and preſumptuous, & carry your ſelues too high vponupon that excellent gift of faith, which indeed is a meere cauill, and heerein they deale moſt iniuriouſlie with vsus, they may if they will obſerue that we build not certainetie of ſaluation vponupon the gift of faith, or vponupon the dignity of that gift, as they doe on the merit of works of grace, hauing (as they ſay) power giuen of Chriſt to merit, for that were arrogancie indeed, but we build aſſurance of ſaluation by faith, on the promiſe of God propounding mercy, remiſſion of ſinnes, iuſtification, life and ſaluation, that by true faith, lay hold on the death and obedience of his ſonne incarnate, which is a rocke that neuer can be ſhaken, therfore we cannot be iuſtly taxed with pride and preſumption, for holding certainty of ſaluation by faith apprehending the promiſe of mercy in the actiue and paſſiue obedience of Chriſt.
Now to the 4. vertue here vrged by the Apoſtle (meeknes) put on meeknes; touching this vertue, that we may rightly conceiue it, know we that meeknes in a generall acceptionWhat meekneſſe is in a generall acception. of the word is a calmnes & quietnes of heart and minde, a ſettled & quiet diſpoſition of mind; free from perturbation, when the mind is ſettled & quiet, free from paſſion & diſordered affections, then in a generall ſence there is meeknes.
Now this calm & quiet diſpoſition of hart & mind hath a double relation,It hath a double relation. either to God, and then it is a quiet and ſilent ſubiection of our hearts to the will of God reuealed, though therein our wils be croſſed, a meeke ſubmiſſion of our wils to Gods will reuealed, though neuer ſo contrarie vntounto them, and to this Dauid exhorts, Pſ. 4.4. examine your owne heart vponupon your bed,What meekneſſe is heere vnderſtood. and bee ſtill; and of this ſpoke the Prophet,, Eſay 30.15. In quietneſſe & in confidence ſhall be your ſtrength, as if he had ſaid, your ſtrength muſt be exerciſed, not in ſtriuing againſt, but in the enduring of Gods hand or it hath relation to men, and then it is a quiet & calme diſpoſition of hart, as is neither prone to prouoke, Doctr. 11 nor eaſily prouoked to anger, by anie iniurie, & this is the meeknes we are to vnderſtand in this place, & not the other.
Here then is required of vsus, euen of as many as hold our ſelues, to be the Elect of God, that we put on calme & quiet ſpirits, that wee carry in vsus ſuch a diſpoſition, as is neither prone to prouoke, nor ſoone prouoked to anger by any iniury,We are to put on calme and quiet ſpirits and wee muſt be ſo diſpoſed as that wee neither be prone to prouoke, nor ſoone prouoked to anger by any iniury. and that is meeknes. We read 1. Pet. 3.4. that a meeke and quiet ſpirit are ioyned together, as indeed being one & the ſame thing, and we ſhall finde this dutie often vrged in Scripture, I referre you to the reading of Epheſ. 4.2. Gal. 5.23. it is reckoned there among the fruites of the ſpirit, and 2. Tim. 2.25. the Apoſtle teacheth Tymothy to inſtruct with meekneſſe, them, that are contrarie minded, a worthy example of this wee hauehave in Moſes, Numb. 12.3. who being much wronged by Aaron and Miriam, yet was meeke, and not ſtirred vp to anger; yea, he is there pronounced, by the mouth of the Lord to bee a very meeke man, aboue all the men that were vponupon the earth. Other examples and teſtimonies might be added, but theſe are ſufficient to cleare it that this is our dutie, namely, that wee carrie in our boſomes, meeke and quiet ſpirits, and ſuch a diſpoſition of heart, as is neither prone to prouoke, nor ſoone ſtirred vp to anger. Vſe.Reproofe of ſuch as are of hot, haſtly ſpirits, ſoone ſtirred vp to anger.
Heere then come ſuch to be taxed, and iuſtly to bee reprooued, that are of hot, haſtie, and turbulent ſpirits, ſoon ſtirred vp to anger on eueryevery trifling occaſion.
Now too many ſuch vntaught and vntamed hearts be amongſt vsus. Are there not many that ſhew themſelues of vnquiet and turbulent ſpirits, on the leaſt occaſion that may be? Yea, are there not ſome that if they hauehave but a conceit of a wrong offered, or done to them, if they but imagine ſuch a thing, are ſo farre carried in their paſſion, and perturbation, that they ſhew themſelues boiſtrous, and threaten to doe great matters?
Happily thou wilt ſay, why? Doe not wrong me, Object. nor any way diſgrace me, and I am as quiet as any in the world, you may liue quietly enough by me I warrant you, as long as you liue, but if you doe me iniurie, if you croſſe me of my will, then you muſt beare with me, I am ſomewhat paſſionate, and I cannont endure that.
Is it ſo, that thou canſt not endure to bee wronged, Anſw. nor to hauehave thy will a little croſſed? Where is then that Chriſtian meekeneſſe that ought to bee in thee? Surely, of thine owne mouth may we iudge of thee, thou a…t as meeke as a Beare, or a Lyon, or as the Deuill himſelfe, hee is quiet when hee hath his will, but if that bee croſſed, then hee rageth; and ſo is it with thee, as wee we may gather by thine owne confeſſion. Oh deceiue not thy ſelfe, true Chriſtian meekeneſſe that ought to bee in eueryevery childe of God, is a quietneſſe and calmeneſſe of Spirit, when iniuries and wrongs are offered or done to him, and that is the thing thou muſt labour for, thou muſt put on ſuch a diſpoſition of heart, as is neither prone to prouoke, nor ſoone prouoked to anger by iniuries and wronges, and that being once obtained thou art of a meek and quiet ſpirit.
4. motiues ſtirring vsus vp to meekeneſſeNow then, to ſtirre vsus vp to the putting on of this excellent vertue, conſider we,
Firſt, the excellency of it, it is a vertue of great account, and a thing much ſet by in the ſight of God. 1. Pet. 3.4.
Secondly, it is a teſtimony that we are taught of Chriſt and hauehave his Spirit in vsus, Matth. 11.29. Learne of mee (ſaith our Sauiour Chriſt) that I am meeke and lowly in heart, and yee ſhall finde reſt vntounto your ſoules.
Thirdly, conſider (amongſt others) that one excellent effect of this vertue recorded, Prouerb. 15.1. that it is of force, being expreſſed by ſoft and meeke words, not only to keepe wrath from breaking out, but alſo to cauſe wrath, yea firie wrath, being broken out, to returne and goe back againe. A worthy example heereof wee hauehave in Gedeon, Iudg. 8.2. who with a milde and meeke anſwer appeaſed the hot and ſharpe words of the proud Ephramites againſt him, ſo as they had not a word to reply, the text ſaith, verſ. 3. Their ſpirits abated towards him.
Conſider further, that comfortable promiſe that is made to ſuch as are meeke, Matth. 5.5. That they ſhall inherit the earth. Bleſſed are the meeke, for they ſhall inherite the earth: they ſhall hauehave poſſeſſion of outward good things, ſo farre forth as it may ſtand with Gods glorie, and their good. Yea ſo farre forth alſo, they ſhall bee hid in the day of the Lords wrath. Zephan. 2.3. They ſhall bee protected from danger, when the Lord doth execute his iudgements in the world.
If then we could be cloathed with ſuch a garment, as is much ſet by in Gods ſight, if wee would teſtifie it to our ſelues, and others, that wee hauehave receiued the Spirit of Chriſt, (and he that hath not his Spirit is none of his) if we would preuaile againſt that, which in force is able to withſtand, euen the wrath and rage of ſinfull man, and if we would hauehave aſſurance that we hauehave right and title to the comfortable promiſe of God, touching the fruition of the good things of this life, and protection from euill in the day of the Lords wrath, ſo farre as may bee for his glorie and our good: and in one word, if wee would bee truely glorious in this world, and hauehave aſſurance of euerlaſting glory in the life to come. Then let vsus learne of the King of glory, Chriſt Ieſus, to be meeke and milde in ſpirit, and let vsus put on ſuch a diſpoſition of heart, as is neither prone to prouoke, nor ſoone prouoked to anger.
Come we to the laſt vertue heere vrged by the Apoſtle, (Long ſuffering.)
Concerning this vertue, know we, that long ſufferingWhat long ſuffering is. differs not from meekeneſſe in kind, but onelyonly in degree, for it is nothing elſe but a further degree of meekeneſſe, and that we miſtake it not; we muſt vnderſtand, that this vertue alſo hath a double relation,It hath a double relation. there is a long ſuffering in reſpect of God, and that is a continued quiet ſubmiſſion of our wils to Gods will, vnderunder a long continued affliction, when the hand of God is long continued vponupon vsus, and we continue to ſubiect ourſelues to it in pacience and ſilence, that is long ſuffering in reſpect of God, and that is cald long patience, Iames 5.7. And of that the Apoſtle ſpeakes Cap 1.11. Strengthened with all might through his glorious power, vntounto all patience, and long ſuffering, with ioyfulneſſe.
There is alſo a long ſuffering in reſpect of men, and that is the longſuffering heere meant.
And it is a continued calmeneſſe and quietnes of minde after many iniuries and wrongs offered,What long ſuffering is heere meant. or done by men, when a man being much, and often prouoked by iniurious words, or deeds, doth notwithſtanding quietly paſſe them ouer, and put them vp, and is ſtill quiet and calme, not prouoked to anger, then is he long ſuffering.
Doctr. 12 Heere then we ſee, that we are to put on a further degree of meekeneſſe, we are to be of meeke and quiet ſpirits though wee bee prouoked to anger, after many offences and iniuries offered, and done to vsus,We are to bee of meeke and quiet ſpirits though we be often prouoked to anger, and after many in…uries offered & done vntounto vsus. it is our parts to bee of meeke minde…, and not to be ſtirred vp to anger, I will not ſtand long to prooue this, being (as wee ſaid) but a further degree of meekeneſſe, read onelyonly, Gal. 5 22. this vertue is there reckoned vp among the fruits of the ſpirit, whereby we are knowne to be the children of God, 1 Cor. 13.4. It is reckoned as one, yea as the firſt of thoſe excellent properties of louelove, that louelove is long ſuffering, and in many other places that might be cited, we finde this vertue commended to vsus, and indeede, it is a vertue rare, and ſcarſe to be found in this age of the world.
Vſe. Where is that man that doth quietly, and in ſilence paſſe by many iniuries and wrongs? Nay, we are ſo farre from long ſuffering,Reproofe of them that are far from long ſuffering. that we will now ſuffer nothing at all. Yea, ſome ſticke not to ſay, they will carrie no coales: and others hold it a diſgrace to them, to pocket, and put vp an iniurie, and ſay, ſhall I ſuffer my ſelfe to be made a foole, and ſo indeed to auoid the name of fooles they will doe the workes of fooles; for anger reſteth in the boſome of fooles Eccleſ. 7.11. and many other reaſonings of the fleſh there bee againſt this worthy grace of long ſuffering.
2. motiues to ſtirre vsus vp to long ſufferingNow in a word to ſtirre vsus vp to the putting on of this excellent vertue, conſider we,
Firſt, that long ſuffering is one of the properties of God himſelfe, he is ſlow to anger, and aboundant in goodneſſe and truth, Pſa. 103.8. the Lord is full of compaſſion and mercy, ſlow to anger, and of great kindneſſe.
Againe, conſider the excellency of this vertue, many waies ſet foorth vntounto vsus in the booke of God. As Prouerbs 14.29. He that is ſlow to wrath is of great wiſdome, and Prou. 15.18. It appeaſeth ſtrife. Prouerbs 16.32. He that is ſlow vntounto anger, is better then the mighty man, and hee that ruleth his owne minde, is better then hee that winneth a Citie; no Conquerour ſo mightie as hee that ſubdues his owne paſſions. Prou. 19.11. The diſcretion of a man deferreth his anger, and his glory is to paſſe by an offence.
Howſoeuer then the world eſteemes long ſuffering a note of folly, and want of wiſdome, yet let vsus reſt in the teſtimony of the holy Ghoſt, that it is true diſcretion and wiſdome to put vp iniuries and to paſſe by offences. Let vsus endeauour to adorne our ſelues with this goodlie ornament of long ſuffering, which indeed declares true wiſdome, is a note of true valour and ſtrength: and (which is chiefely to bee remembred of vsus) it makes vsus like to God himſelfe, and ſo brings comfort to our owne ſoules. Let vsus thinke on theſe things, and bee heereby ſtirred vppe to the putting on of this excellent vertue.
Now heere a ſcruple is to be remoued, in that the Apoſtle ſaith, Put on long ſuffering, and he ſpeakes indefinitely, not limiting his ſpeech (as you ſee) to a long ſuffering of ſome kind of iniuries.
Heereupon a doubt may riſe. Some may ſay, why?A doubt. Some kinde of iniuries are ſuch, as if wee ſuffer them but a little time, wee hazard the loſſe of our liues, and the vtter ouerthrow of our ſtate, and therefore we doubt whether we are to be long ſuffering in reſpect of them, or no.
For remouall of this doubt, Anſwer. we muſt learne a difference of offences and wrongs.
Some are light offences,Difference of offences and wrongs. ſuch words and deeds as onelyonly offend vsus without any loſſe or hurt to vsus, and theſe wee are to treade vnderunder our feete, and to paſſe by as though they were neuer ſpoke nor done, and of thoſe is that place to bee vnderſtood, Prou. 19.11. It is a mans honour to paſſe by an offence.
The ſecond ſort of offences there be that are more then offenſiue (namely) ſuch as bring ſome ſmall hurt to our goods, life, or good names, and theſe we may take notice of by the example of Chriſt, Iohn 8.40. but withall wee muſt doe as he there did, put them vp, and belong ſuffering in reſpect of them.
A third ſort of iniuries there be that goe yet further, (namely) ſuch as bring danger to our liues or eſtates, either in our goods or bodies, and theſe wee may take notice of, and we may ſeeke a lawfull remedy againſt them, ſooner or latter, according to the knowne danger of them, yet ſo, as in our ſeeking a lawfull remedy againſt them, wee ſtill carrie in vsus meeke and quiet ſpirits, for euen in ſeeking a remedie againſt great iniuries, ſuch as endanger our liues or ſtates, we are to be long ſuffering (that is) of quiet ſpirits; we muſt take heed that we nouriſh not in vsus a luſt of reuenge, when wee ſeeke the righting of ſome great wrong, by lawfull and appointed meanes. The Apoſtle hath taught vsus, Rom. 12.19. that wee muſt not auenge our ſelues, vengeance is the Lords right, and wee may not incroach on it, either by thought, word, or deed.