Exposition of Colossians, Sermons · Chapter 1 · Verse 2
VERS. 2. To them which are at Coloſſe, &c.
Firſt, touching the parties to whom this Epiſtle was written, not to ſay any thing of the place of the City of Coloſſe but to ſpeake of the titles,The parties written vntounto in this ſecond verſe. and Epithites heere giuen to the Coloſſians (Saints, & Faithfull) the meaning of the Apoſtle in giuing theſe titles vntounto them is this, that he held them ſuch as were clenſed by the blood of Chriſt from their ſinnes, and had ſome meaſure of inward holineſſe wrought in them, and that they were ſuch as profeſſed the faith of Chriſt and were the adopted ſons of God in him, and brethren and fellow heires of life eternall. It is firſt to be marked that the Apoſtle writes not to noble men, nor to rich men, no, nor to poore men, not to any order, ſort, degree or condition of men apart, but to all generally at Coloſſe of what calling or ſtate ſoeuer, ſtiling them with theſe titles (Saints, & Faithfull, &c.) the leſſon hence is this that religion (as one ſaith) knowes not ou… Doctrine 1 perſons, our outward callings and conditions, not that religion doth not admit diſtinction of order and degrees of calling,Religion knowes not our outward callings and conditions. for therein the prouidence of God appeares as before was ſhewed, but it reſpects not the outward ſtates, and callings of men in propounding and applying the doctrine of grace and ſaluation. All in Chriſt of what calling ſtate or degree ſoeuer are holy beleeuing brethren as the Apoſtle ſaith.Gal. 3.28. There is neither Iew, &c. all are one in Chriſt Ieſus there is no difference nor inequality of them that be in Chriſt in reſpect of iuſtification and adoption; Objection. why a but will ſome ſay this ſeems contrary to that,Reuel. 22.11. where the holy Ghoſt ſaith he that is righteous, &c. or more righteous, if there be ſome increaſe of righteouſneſſe and iuſtification; then there are different degrees and inequality.
Anſwer. Anſ. The righteouſneſſe there ſpoken of is inherent wrought in them that are iuſtified which is a fruit of their iuſtification in Chriſt; of that there may be increaſe? ſome hauehave a greater meaſure of grace and ſanctification then others, and accordingly ſhall hauehave a greater degree of glory in heauen. But that righteouſneſſe by which a man is iuſt in the ſight of God is not increaſed, for that is perfect in Chriſt; and admits no increaſe; they that are in him are equally iuſt in the ſight of God as one ſaith well, he that truly beleeueth in Chriſt, is as iuſt as he that hath fulfilled the whole law; he that beleeues in Chriſt hath the perfection of the law and ſo cannot hauehave any increaſe, it is then cleare that there is no difference nor inequality of them that are iuſtified and the adopted ſons of God in Chriſt. This is full of ſweet comfort to all ſuch as beleeue in Chriſt though they be baſe and of low degree in the world, yet this doctrine tells them that they are the deare ſaints of God and in the ſight of God equall and fellowes to the greateſt, in reſpect of iuſtification and adoption. Let this comfort and incourage thee in eueryevery good way. It is Vſe. 1 commonly ſeen and one may eaſily obſerue it,Comfort for godly poore profeſſors. that many ſuch as are poore and not like to riſe in this world as their ſtate ſeems moſt deſperate in the eie of the world and in Vſe. 2 their owne opinion, ſo they giuegive themſelues ouer to a deſperate and lewed kind of life, to careleſſe behauiour,For careleſſe irreligious poore profeſſors. to drunkenneſſe, to ſwearing, to railing, &c. and why? they fooliſhly thinke that as they are on the ground and can fall no lower, ſo they cannot riſe or be in better eſtate then they are, and therefore care not what they ſpeake or doe, nor what men thinke or ſpeake of them; on that they wold but remember, that if they be in Chriſt though of meane condition in the world, yet they are equall and matchable to the beſt and greateſt brethren, to the moſt noble, and to kings and princes, no doubt the conſideration and comfort of this, ſetled and wrought in their hearts, would raiſe vp their minds to better thoughts they would then thinke thus with themſelues, though we be poore wretches and of meane condition and deſpiſed in the world, yet this is a great and ſingular comfort vntounto vsus, that we being in Chriſt, are as highly in Gods fauour as the beſt, we are as pretious vntounto him as the apple of his owne eie, we hauehave title to his heauenly treaſures (which are) better then all the riches and treaſures in the world.
We hauehave the word of reconciliation the couen… … grace, and the broad ſeales of his kingdome belong… vntounto vsus, this is our comfort, and this comfort will … ſuffer the conſideration of our poore eſtate to carry vsus to do any thing vnworthy of this ſo excellent a condition. … men thus reaſon, they are poore and therefore will be ca… leſſe in their carriage, then certainly as yet they hauehave … part in this comfort and ſweet conſolation, that they … … quall to the beſt in iuſtification and adoption; they … themſelues equall in deed, but to whom? to ſaints fa…hf… &c. no, but to bruit beaſts, as we read of Nebuchadne… that by ſauage diſtraction was changed into the diſpoſitio… of a bruit beaſt, for it is apparant to themſelues that … are inferior to other men in outward condition end … ſcripture maketh it plaine that by diſobedience to … man doth degenerate from his kind and becomes lik… … bruit beaſt that periſheth.Pſal. 49 20. Luk 13.32. Mark. 8.33. Nay like Satan, for which ca… our Sauiour calleth Herod a Fox. And Peter one of his o… diſciples, Satan. Let then all poore deſpiſed ones i… th… world comfort themſelues in this, that in Chriſt they … equall to the beſt in reſpect of iuſtification and adop… and withall remember to riſe vp from this comfort to a li… beſeeming ſuch as are iuſtified and adopted.
Doctrine 2 Now further in that the Apoſtles calls the Coloſſia… brethren in Chriſt,All in Chriſt hauehave faith like pretious to the Apoſtles faith. a title ſignifying not only louelove bu… equality, we may conclude that all in Chriſt hauehave fai… like pretious to the Apoſtles faith, ſuch a faith as ma… them brethren to the Apoſtles, yea if we be in Chriſt o… faith ſaueth vsus as truly and as certainly as the Apoſ… faith ſaued them. Peter makes it cleare. Simon Peter, &… ▪ And S. Iohn. 2. Epiſt. 1.1. 1. Epiſt. 1.2.3.The life appeared, that is Ieſus Chriſt that … might alſo hauehave fellowſhip, &c. by faith in Ieſus Chr… we hauehave fellowſhip with the Apoſtles, yea with God the … ther and with his ſonne Ieſus Chriſt.
If then we hauehave like pretious faith with the Apoſtles, i… by our faith we hauehave fellowſhip with them, yea with God himſelfe, it muſt needs follow that they erre greatly who teach that the Apoſtles might be ſure of ſaluation, but not other chriſtians, that the Apoſtle might ſay, I am perſwaded, &c. but we may not ſay ſo,Rom. 8.38. Therfore other chriſtians may be ſure of their ſaluation as well as any of the Apoſtles. 1. Epiſt. 5.13. and that this is falſe and erronious, marke but that one ſentence of S. Iohn theſe things I write to you, &c. S. Iohn writes to all Chriſtians that they may know they hauehave eternall life, now knowledge as all define it, is a determination or faſtning of the mind to one part with a certainty. If Chriſtians then may know they hauehave eternall life, they may be ſetled, they may faſten their heart and ſoule to it with a certainty, ſo S. Paul ſpeakes of himſelfe and all other beleeuing Chriſtians. We know,2 Cor. 5.1. The ſalutation of the parties written vntounto. &c. eternall in the heauens, and what is that but euerlaſting life, ſo much of the parties.
Now to the ſalutation in the words following. Grace, &c. Wherin the Apoſtle wiſheth & praieth for two things to be giuen, Grace and peace, both from God the fountain of grace and peace, and from him not as an abſolute God but as our father, and from the Lord Ieſus Chriſt the mediator, by whom all good things come vntounto vsus; here then in this ſalutation two generall things are to be ſtood vponupon.Interpretation. Firſt the things wiſhed and praied for (grace and peace) ſecondly, from whom they deſcend and come vntounto vsus. For the firſt, touching the fence and meaning of the words, we find in ſcripture a twofold acception of the word. (Grace) it ſignifieth either the free and gratious fauour of God whereby he doth accept and is well pleaſed with his choſen in and for Chriſt, giuing them remiſſion of ſinnes iuſtification, adoption, &c. or grace giuen, the gift of grace wrought in vsus by his ſpirit, in both theſe acceptions we find the word vſed in one and the ſame ſentence. Now here we are to vnderſtand it in the firſt ſignification only,Rom. 5.15. as ſignifying the gratious fauour of God; whereby he doth imbrace his choſen,Rom. 5.1. and the word peace doth comprehend both inward peace, tranquility of mind and conſcience ſpoken of, and outward peace with the creature, as Angels and men, yea with the beaſts and ſtones as it is,Iob. 5.23. and outward welfare, proſperity and good ſucceſſe, for ſo we read, Ioſeph asked his brethren of their peace,Gen. 43.27. or as the word is tranſlated of their proſperity. When therfore the Apoſtle wiſheth grace and peace to the Coloſſians, it is as much as if he had ſaid, I wiſh you the free and gratious fauour of God in Chriſt Ieſus, and likewiſe quietneſſe of conſcience in reſpect of Gods fauour, and outward peace with all the creatures, yea good ſucceſſe and proſperity in all things. Hence firſt we are to marke that the Apoſtle in his wiſh and praier for good to the Coloſſians, giues the firſt place to the grace and fauour of God, wiſhing them firſt grace, then peace. Doctrine 3 Hence our leſſon is this; that the grace and fauour of God is the chiefeſt good thing of vsus to be deſired and ſought after.The grace of God is the chiefeſt good thing to be ſought after. It is the doctrine of our Sauiour, firſt ſeeke, &c. Dauid praied thus, Lord lift vp, &c. as if he had ſaid, therein is my chiefe ioy and comfort, yea I find more true ioy and comfort in that, then in the increaſe of wheat and wine. The Apoſtle ſaith he counted all things,Mat. 6.33. Pſal. 6.7. &c. that he might be found in Chriſt, and ſo in the fauour of God, and there be many reaſons why we ſhould thus eſteeme and be of the Reaſons 1 Apoſtles mind, for why? the grace and fauour of God is proper and peculiar to his children. Riches and outward Reaſons 2 things of this life are common to them with the wicked. Againe the grace and fauour of God makes the outward things of this life truly comfortable and bleſſings vntounto vsus, without which they are nothing but accurſed vanities and vexation of ſpirit, as the Preacher ſpeakes. And let vsus compare the grace and fauour of God with the grace and fauor Reaſons 3 of the world, euen the greateſt fauour of the higheſt in the world, the grace and fauour of the world the moſt it can doe, is but to enrich or aduance vsus, giuing vsus leaue to enioy good things and poſſeſſions; in affliction and in the hower of death it cannot helpe nor deliuer vsus from affliction) from deſpaire and death, but the fauour of God in the midſt of trouble, ſorrow, perplexity, and in the conflicts of conſcience, giues comfort and conſolation, yea it worketh ſuch reſt and reioycing of heart as all the goods in the world cannot yeeld. A man vponupon his death bed galled with a guilty conſcience would giuegive all the world (if it were his) for the leaſt dram of that comfort Gods children find in the apprehenſion of Gods fauour. Theſe things may ſerue not only to make knowne and to proue the truth of this, that Gods grace and fauour is moſt excellent, but alſo to affect and ſtir vp our Chriſtian ſoules to breath and ſeeke after it aboue all things in the world, and let the conſideration of the excellency of Gods fauour in Chriſt ſtir vsus vp to ſpend both time and ſtrength, not after the manner of the world, in hunting after riches and pleaſures, but that we may find ſome aſſurance of Gods fauour towards vsus, and to this end carefully vſe we the meanes appointed both to beget in vsus faith in the blood of Chriſt, whereby we may be aſſured of it, as hearing, reading, meditating in the word of God with praier, and alſo to ratifie & confirm; the ſame, as a frequent and a reuerent vſe of the ſacraments.
In the ſecond place in that the Apoſtle ioines theſe two Doctrine 4 together (grace and peace) we are taught.Where there is aſſurance of Gods fauour there is peace of conſcience and contrariwiſe. Where there is aſſurance of the grace and fauour of God there is peace of conſcience, where is no aſſurance nor perſwaſion of grace, there is no peace of conſcience, then being &c. the Apoſtle makes peace towards God, that is peace of conſcience, the fruit of iuſtification by faith, that when by faith we are aſſured of the remiſſion of ſinnes and Gods fauour, then wee ſhall hauehave peace of conſcience. The reaſon and ground of this is, becauſe Gods fauour in Chriſt doth diſburden the conſcience of that thing that ſets God and the conſcience at difference and enmity, and makes it accuſe in the ſight of God, namely the guilt and burden of ſinne, and that being remooued by grace, and the conſcience thereof perſwaded, it muſt needes then bee quiet and at peace with God & excuſe & comfort in the ſight of God.
Vſe. 1 Let this be thought on firſt by all ignorant & impenitent perſons,Therefore ignorant and impenitent perſons hauehave no true peace of conſcience let them know they hauehave no true peace of conſcience, becauſe that ſprings and growes out of this root, a certaine knowledge and aſſurance of grace which cannot ſtand either with affected ignorance or hard hearted impenitency; they may hauehave a drowſineſſe or a ſenceleſneſſe of conſcience, as it is in benummed and ſeared conſciences: but they neither ſeeing their ſinne nor feeling the ſting of conſcience cannot hauehave true peace of conſcience, the feeling of ſinne alwayes Gods giuing before that.
Vſe. 2 Again is there no peace of conſcience where there is no aſſurance of grace,Therefore nothing in vsus by the grace and merit of it, can pacifie the conſcience in the ſight of God. becauſe grace onelyonly doth releaſe from ſinne and ſo quiet the conſcience, then how is it poſſible that any thing in vsus by the dignity and merit of it ſhould pacifie and ſettle the conſcience in the ſight of God? how can it be as the Church of Rome teacheth, that any goodneſſe or righteouſneſſe inherent in vsus ſhould of it ſelfe breed true peace of conſcience, it is impoſſible that the conſcience ſhould be quiet and ioifull vnleſſe it hauehave peace through grace. For admit this (which can neuer be prooued) yet gtant this, that a man could aſpire and come to a perfect meaſure of louelove to God, euen perfect in meaſure and degree according to the exact rule of the law of God, yet could not that perfect louelove procure remiſſion of any one forepaſſed ſinne, perfect louelove in degree by the condition of the couenant of workes doe this and thou ſhalt liue, can onelyonly bring the recompence and reward of life, it cannot both procure life and alſo ſatisfie for ſins paſt; that is no part of Gods promiſe annexed to his couenant of workes, he ſayth not, doe this and thou ſhalt liue, and if thou faile in doing this and breake my Law, thou ſhalt by other good deedes done ſatisfie for that breach, no, the condition of perfect obedience in the morall Law propounded, once broken, there can be no compenſation nor expiation but by puniſhment either in the perſon offending or ſome other in his ſtead, it is without queſtion that the actiue obedience of Chriſt was moſt exact, hee in his life fulfilled the whole Law of God, yet was not that legall meritorious & moſt perfect obedience of his ſufficient to procure remiſſion of ſins for then he died in vain, he muſt ouer and beſides that ſuffer death, euen the curſed death of the croſſe, and beare in his body and ſoule the extremity of Gods wrath before hee could ſatisfie Gods iuſtice for the ſinnes of his choſen,1. Pet. 2.24. therefore it is ſayd hee bare our ſinnes &c. wee may then ſafely conclude againſt the Papiſts that it is not louelove nor any other thing in vsus (admit it to bee moſt perfect) that can ſatisfie the Iuſtice of God, and ſo ſettle, the conſcience, onelyonly the aſſurance of grace and of the fauour of God in Chriſt can doe it.
Now in that the Apoſtle wiſheth peace to the Coloſſians Doctrine 5 vnderunder that title,We may lawfully and it is our duty to pray for the peace of the Church. vnderſtanding not only inward peace as hath beene declared, but outward proſperity, wee are taught that we may lawfully, yea our duety is to pray for the peace and proſperity of the Church. Wee ſhall finde through the tenour of the whole Scripture, that if Gods children found comfort or reioycing in good things and bleſſings of God temporall or eternall, their care hath been to vſe all good meanes for the continuance of them, as Dauid finding true ioy in beholding the proſperity of Ieruſalem,Pſal. 1…2.6.7. ſtirreth vp himſelfe and others to pray for the continua…e of it. Reaſons why we ſhould ſo doe are, firſt becauſe we ſhall be therein like God himſelfe, who is ſayd to reioyce in doing good to his Church. Secondly, we ſhall thereby teſtifie our communion with the Church, that we are members of it, and hauehave a fellow-feeling both of the good and of the afflictions of the Church, but a more ſpeciall concluſion following alſo from hence is this,We may alſo pray for temporall good things, in particular. Iam. 5.14. that as the Apoſtle prayed for peace, ſo it is lawfull for vsus to pray for temporall good things in particular for health, liberty, peace, plenty, fruitfull ſeaſons, &c. is any ſicke &c. where wee ſee the elders of the Church ſent for, are to pray for the health of the ſicke, by proportion wee may call vponupon God for other temporall bleſſings, examples are many to this purpoſe. Moſes prayed for victory againſt the Amalekites, Exod. 17.11. Gen. 17.18. Rom. 1.10.Abraham that Iſrael might liue, and was heard, Paul for a proſperous iourny. The ground of this is the promiſe of God, who hath promiſed to preſerue his Church and Children in this life, and to ſupply their neceſſarie wants, and what he hath promiſed we may lawfully pray for, Gods promiſe is the ground of prayer; againſt this ſome take exception,Exception. and ſay, we know not whether temporall good things will be good or hurtfull vntounto vsus. Therfore we are to leaue them to be giuen at the pleaſure of the Lord. Anſw. Anſwer, In prayer wee are not to regard our owne knowledge of the ſucceſſe and euent of temporall good things wee pray for, but referre that to the wiſedome of God who knowes what is good for vsus, and if hee ſee them good, will grant them vntounto vsus, if not will with hold them. Therefore notwithſtanding this, it remaines a truth that wee may lawfully pray for temporall things, and that wee may hauehave more ſpeciall direction in this point,Two needfull cautions. becauſe it is to be vnderſtood with ſome caution of neceſſity to bee obſerued in the practiſe of it: ſeeke we no further then the words of the Apoſtle in this place, where wee hauehave theſe two cautions offered to be thought on; firſt that wee pray for them in the ſecond place. Firſt pray for grace then for peace and proſperity, firſt of all if we want pardon … ſinne and be not reconciled to God, wee hauehave no right to temporall good things. God may ſay vntounto vsus when wee aske them at his hands, as Chriſt ſays to the woman in the Goſpell, it is not meet to take the childrens bread and giuegive it vntounto whelps. Secondly, that we pray for grace with them, that we neuer pray for any temporall bleſſing alone, but for the bleſſing of God vponupon it, for grace with it, to vſe it well to Gods glory and our comfort &c. for as wholeſome and good meat taken into a corrupt ſtomacke feedes bad humours, and breakes out into vlcers and ſores, ſo temporall good things receiued of wicked and graceleſſe perſons, giuegive nouriſhment to ſinfull luſts of the heart, which breake out in pride, in wantonneſſe, in riot, and in many diſorders. The vſe Vſe. of this is thus much that ſeeing it is lawfull to pray for temporall good things,We are therfore to take of the guiltineſſe of an euill conſcience in comming by temporall things. ſo as we pray for grace in the firſt place, and for grace with them that we may vſe them well, let vsus take heed we ſet not a barre between our ſelues and praier for a bleſſing vponupon the temporall good things we inioy, that is the guiltineſſe of conſcience in ill getting of them. For can a theefe pray ouer his booty that God would bleſſe it? he cannot, no more can we pray for grace and the bleſſing of God vponupon our temporall good things if our conſciences tel vsus we hauehave gotten them ill. And ſo much of the things wiſhed and praied for by the Apoſtle, &c.The fountaine from whēce things wiſhed for do deſcend. Let vsus come to ſee from whence they deſcend, and firſt they are ſaid to come from God the fountaine of all goodneſſe, and from him as a father. For the right vnderſtanding of the words, we muſt know that by the word father is principally vnderſtood the firſt perſon in the trinity, yet ſo as in heart and mind we muſt conceiue the Son and the holy Ghoſt. For it is a rule in diuinity that the word (father) is taken perſonally and by it meant the firſt perſon in the Trinity,The word father taken two waies perſonally and eſſentially. when one perſon is confered with another, as vet. 3. but when it ſtandeth in relation to vsus it is taken eſſentially & to be vnderſtood of the father, Son and holy Ghoſt, ſubſiſting in the ſame Godhead and diuine nature.Note. Here by the way we may ſee how ſilly a ſhift it is that is vſed by the Papiſts to elude and put of our argument from this word father againſt inuocation of ſaints, for when we reaſon thus (Chriſt hath taught vsus to call on God the father only, therefore not on Angell or Saint) they reply, this concludes not, for if this ſtand good, Chriſt hath taught vsus to call vponupon God the father, and therefore not vponupon Angels and Saints, then this likewiſe is a good inference therefore not vponupon God the Son, nor vponupon God the holy Ghoſt, the rule deliuered ouerthrowes this exception, for in calling on God our father we call vponupon God the father ſon and holy Ghoſt.God is our father three waies and in what ſence he is called our father. Luk. 3.38. Gal. 4.5.6. 1. Pet. 1.23. But for the better clearing of theſe words we are to know that God is our father, three waies. Firſt in regard of creation, ſo Adam is called the ſon of God. Secondly by adoption in Chriſt, thirdly in regard of ſanctification and regeneration by the word and ſpirit. We are borne anew, &c. and ſo made ſons of God by, &c. in this place we are to vnderſtand the Apoſtle not in the firſt reſpect, but in the ſecond and third, that he praied for grace and peace, not from God our father by creation, but by adoption and regeneration: for as we are Gods creatures only, and hauehave no other priuiledge, we dare not aproach his preſence hauing defaced his image, and by ſin fallen from our firſt eſtate of creation. The words thus vnderſtood Doctrine 6 do affoord a double inſtruction one of comfort, and another of duty.For comfort we may depend vponupon God with full aſſurance ſeeing he is our gratious father in Chriſt. For the firſt in that God is our father in Chriſt, hereupon all that be in Chriſt are taught to repoſe their whole truſt and aſſiance of their hearts in him, to depend wholly on him for grace and mercy, and all good things. For why? he is God all-ſufficient able to command heauen and earth, to ſerue for our good. And he is God our father willing to do vsus good, yea ſuch a father as cannot grow out of kind, and leaue of to be kind, and tenderly affected towards his children,Iſay 49.15. he can as ſoone ceaſe to be God (which is impoſſible) as forget to doe good to his ſons Vſe. 1 and daughters. Can a woman. &c. though ſhe could, yet &c. ſaith the Lord to Zion. We are not to doubt of Gods prouidence in the time of need.Away then with all doubting of the good prouidence of God in the time of need, if wee which are euill yet in the nature of fathers prouide good things for our children, how much more ſhall our heauenly father prouide for the good of his children, it is our Sauiours argument,Mat. 7.11. and let not reaſon ſtand againſt it, god is our father who hath giuen his owne deare ſon to die for vsus to make vsus his children,Rom. 8 32. how then ſhall he not with him, &c. that is the argument of the Apoſtle. Let me ioine to theſe a third argument, God made himſelfe knowne to be our gratious and prouident father, before we could know much leſſe acknowledge our ſelues to be his children, he formed vsus in the wombe, he brought vsus out in due time into the world, he prouided milke in the breaſts, nouriſhment and all things needfull for vsus, yea more, he entred into couenant with vsus (with as many of vsus as be in Chriſt) to be our God and father, and we to be his children for euer, he ſigned and ſealed this couenant by the ſacrament of baptiſme the ſolemne ſeale of our adoption to be his ſons and daugthers, all theſe he did before we knew what was done vntounto vsus, and will he now forget to prouide good for vsus, when we know and acknowledge him, and by faith depend vponupon him? it is not poſſible, let then the comfort of this raiſe is vp to an aſſured truſt at all times in the prouidence of God our good and gratious father. Againe, ſecondly Vſe. 2 is God our Father,For comfort. God cannot ſee vsus to be long in trouble ſeeing he is our mercifull father. are we his adopted ſonnes and daughters in Chriſt, then let vsus know for our further comfort that the Lord cannot long behold our miſeries and afflictions, without pitty and compaſſion, our ſighes, our groanes, our ſobs of ſorrow, and teares of repentance in time of trouble and diſtreſſe, cannot long be vnreſpected of the Lord, as a man of tender bowels cannot looke vponupon his child humbled, and vponupon his knees, and weeping before him, but be mooued to pitty and towards him, much leſſe can the Lord being the father and fountaine of all compaſſion and mercy. And to giuegive further ſtrength to this comfort ſee and conſider a notable patheticall ſpeech of the Lord,Hoſea 11.8.9. where the Lord makes as it were a demurre and pauſe vponupon the matter, when he was to execute his iudgement on his people, and faith, how ſhall I giuegive thee vp on Ephraim, &c. could euer father ſpeake more compaſſionately ouer his child, when he is about to beat him? ſurely no tongue can expreſſe the pitty and tender compaſſion of the Lord; now if the Lord hauehave ſuch a melting heart towards his poore people, that when the rod is vp, and he is ready to ſtrike, he holds his hand of himſelfe breaking out into theſe ſpeeches, how ſhould I doe it? my heart i… turned vp and downe in me, oh then what force hauehave o… ſighes and groanes before him in time of our diſtreſſe. If we be his children how do our teares of vnfained repentance flowing from a grieued heart, moue the Lord to pitty? can he continue to ſtrike vsus holding vp our hands for mercy, looking vponupon him with watry eies, humbled in the duſt before him, and for Chriſt his ſake begging pardon of ſinne, crauing eaſe, comfort, and reliefe. No, no, be aſſured of it, he is our father, a kind, a louing, a good and tender father, he ſeeing our trouble and hearing our groanes, will be mooued to pitty, and not faile in due time to ſend comfort either of ſtrength or deliuerance, let this comfort and cheare vp the hearts of all the ſonnes and daughters of God in Chriſt. Now further in that God is our father, Doctrine 7 this muſt teach vsus to carry the affection of children, louelove reuerence,For duty. feare, humility, and obedience towards him. If we call him father,1. Pet. 1.17. &c. as often as we open our mouths and call God our father, ſo often euen of our owne mouthe… the Lord ſhall iudge vsus.We muſt carry the affection of children towards God ſeeing he is our father. If we neither liue nor deſire to liue in the obedience of his children; as we take comfort in God to be our father, ſo we muſt alſo carry our ſelues as he may take pleaſure in vsus to be his children, or elſe the word father in the mouth and no duty of ſonnes in the life makes God of a Father a Iudge vntounto vsus, and turnes his fauour into fury, his pitty into plagues, puniſhments, and iudgements againſt vsus, yea our owne mouthes ſhall teſtifie againſt vsus, and of them he will iudge and condemne vsus. Let vsus then take this profit by it, that God is our Father, euen to reforme vsus daily as the Lord ſhall giuegive grace and ſtrength into the obedience of children, and ſo much of the firſt author and giuer of grace and peace in theſe words from God our father.Grace and peace come from our Lord Ieſus Chriſt immediately.
Now touching the laſt words of this verſe, the Apoſtle ſayth, grace and peace come from the Lord Ieſus Chriſt, that is immediately, for grace and peace come from God the Father as from the fountain, but by the mediation of Chriſt, and it is to bee marked that the Apoſtle cals Chriſt (the Lord) in generall, not in reſtraining the word (Lord) as ſtanding in relation to his members as in the next verſe. Now Chriſt is called (the Lord) as hauing full power ouer all things as being Lord of life and death, of Heauen, Hell and of all creatures in heauen and earth, ſo wee read, this power Chriſt hath not onelyonly as he is God,Act. 3.15. Act. 2, 36. & 5.31. equall to his Father, but as man alſo by the donation and gift of his Father, more ſhall bee ſpoken of this title in the next verſe. Now in that Chriſt our Sauiour is Lord of life and glory, Doctrine 8 and giuer of grace, peace, repentance,Chriſt is God coeternall & coequall with his Father. and remiſſion of ſinnes, we may hence conclude that hee is God coeternall with his Father, and coequall to his Father, and this is cleere in many places of the Scripture, and by his miraculous workes, manifeſting diuine power, and by the honor and diuine worſhip giuen vntounto him both by men and Angels. Vſe. And the conſideration of this ought to ſtrengthen the faith of as many as beleeue in Chriſt,This ſerueth ſtrongly to ſtrengthen our faith concerning the ſufficiency of the redemption rewroght by Chriſt. teaching them that by the merit of his death apprehended by faith, they hauehave grace and peace, full remiſſion of ſinnes and perfect redemptiom from eternall death and damnation, and ſo making them to reſt wholly on his death, as a perfect ſatisfaction to God for their ſinnes, for why? Chriſt our IESVS who was content to ſhed his bloud for vsus, was not onelyonly man but God, and all the workes of God are perfect, therefore we need not ſeeke for grace & peace, ſatisfaction & remiſſion of ſins any where but in Chriſt. The works of pennance which the Popiſh ſort hold able to ſatisfie for ſinnes, which they fooliſhly terme veniall, doe mightily derogate from this one, full, perfect and ſufficient ſacrifice of Chriſt once ſuffered vponupon the Croſſe, for which one offering hath he conſummated &c.Heb. 10.14. Chriſt who ſuffered was both God and man, vnited into one perſon, and by vertue of his God-head,Act. 20.28. he gaue power to his death to be meritorious and of infinite price and value, the Church is ſayd to bee … …od not … ſuffer or ſhed … Chriſt …ffered …dely as … vnion Chriſt being God and man in one perſon, it is ſayd that God ſhed his bloud, noting and giuing vsus to vnderſtand for our comfort, the infinite merit and ſufficiency of his death, that the perſon ſuffering, being not meete man but God alſo, his death was a ſufficient ſatisfaction for our ſinnes.