Exposition of Colossians, Sermons · Chapter 2 · Verse 2
VER. 2. That their hearts might be comforted, and they knit together in louelove, and in all riches of the full aſſurance of vnderſtanding to know the myſtery of God, euen the father, and of Chriſt.
Come we to the ſecond verſe which is part of the Apoſtles exordium or entrance to his matter following; in this verſe is firſt layd downe the end of the Apoſtles fighting for the good of the Coloſſians and others, and the end was this, that their hearts might be comforted.
Then followes two conditions of ſuch as are capable of that cordiall comfort.
Firſt, they are ſuch as are knit together in louelove, for ſo are the words in the originall, that their hearts might be comforted, they being knit together in louelove.
Secondly, ſuch as are knit together in all riches of the full aſſurance of vnderſtanding.
And to this is added by way of oppoſition an explication of that vnderſtanding, what it is (namely) a knowledge of the myſtery of God, euen the father, & of Chriſt: of theſe things let vsus ſpeake in order.
That their hearts might be comforted, the word tranſlated (comforted) doth properly ſignifie encouraged and raiſed vp by ſome words of comfort being ready otherwiſe to faint, or fall downe vnderunder ſome affliction or trouble, the Apoſtles meaning then in theſe firſt words is thus much, that their hearts fainting and ready to faile in regard of trouble, and diſcouragement by falſe teachers, aduerſaries of the truth, might be encouraged and raiſed vp with comfort.
Doct. 1 The firſt thing heere to be marked is, that the Apoſtle makes it a ſpeciall end of his labouring and ſtriuing for the good of the Coloſſians and others that their hearts might be comforted, hence we may gather.
That one ſpeciall end is to be driuen at in al miniſterial actions, in preaching, in praying, in writing and reaſoning againſt aduerſaries of the truth, is, that mens hearts might be comforted,One ſpeciall end to be aymed at in all miniſteriall actions is the comfort of mens hearts. that ſuch as belong to Chriſt may receiue ſpirituall ioy and comfort of heart,1. Cor. 14.3. the Apoſtle ſayth, hee that propheſieth ſpeaketh vntounto men, to edifying and to exhortation and to comfott, or rather (indeed) as the words are, to encouragement and comfort. Two principall ends of preaching are encouragement and comfort; the Goſpell is the word of glad tydings and heauenly comfort, and the end of the preaching of it, is to bring Gods Elect to certaine hope of life and ſaluation, and as many as are begotten to that liuely hope, they are alſo brought to reioyce with ioy vnſpeakeable, 1. Pet. 1.8. in ſo plaine a poyn… it is needeleſſe to adde further euidence, but for the vſe Vſe. 1 of it.
Conſultation of the popiſh manner of teaching.Is it ſo, that a ſpeciall end of all miniſteriall actions is, that mens hearts might bee comforted. Wickedly then deale popiſh teachers in turning their teaching to a cleane contrary end, euen to hold men in ſuſpence, and to make them liue in continuall doubt of their ſaluation, & ſo void of all ſpirituall comfort; eueryevery man may ſee that is a peruerting of the ordinance of God, and a great profanation of the holy word of comfort, which being truly taught & directed to a right end, giues certain light and knowledge of life and ſaluation, and is powerfull by the worke of the ſpirit to confer the ſpirit of adoption, whereby beleeuers know & are aſſured that they ſhall be ſaued, and that doth repleniſh their harts with exceeding great & vnſpeakeable comfort. And againe, for a ſecond vſe of this point, it is a Vſe. 2 cauill and a reaſoning of the fleſh, helped forward by the ſubtilty of Satan, to ſay, that the diligent attending on the miniſtry of the word,Reſutation of a cauill of the fleſh againſt diligent attending on the miniſtry of the word. is a meanes to make men liue an heauy and a dumpiſh and vncomfortable life, and a meanes to ſtrip and depriue them of all delight, & comfort, yea ſome are deeply poſſeſt with a conceit, that it is a means to make men mad, fooliſh people ſomtime hauehave vttered it, where a Preacher hath been ſent among them, that he would make them all go out of their wits, ſee the cunning of the diuel to fit the humors of men, or rather the drines & barrennes of their harts, being barren of al heauenly comfort, the diuell doth ſo drench them thorow with carnall delights & pleaſures, as he keeps them from any taſte of the ſweetnes of that ioy that might come by profitable hering of the word & he perſwades with them that indeed, that is a means to breed in them diſquietnes, griefe, ſorrow & much vexatiō. We muſt take heed of this deceit working on our corruption, & know that a ſpeciall end of preaching, praying & other miniſteriall actions, is, that our hearts might be fild with heauenly comfort, yea, ſuch comfort as will ſeaſon all other outward comforts, and make them truly comfortable, yea, ſuch comfort as will turne our affliction to triumph, and ſuch comfort as once begun ſhall neuer be taken from vsus, but ſhall continue with vsus for euer,Rom. 8.57. let vsus then baniſh & caſt out of our minds,Ioh. 16.22. all ſuch deceiuing thoghts that the miniſtry of the Word, Sacraments, prayer an… ther holy exerciſes are meanes to ſtrip vsus of all comfo… they are meanes (indeed) to humble vsus and to wound vsus for our ſinnes, but yet to binde vsus vp againe with heau…ly comfort, to worke in vsus peace of conſcience, to ſettle vsus in aſſurance of our right to eternall life, and to giuegive vsus a t…ſt… and beginning of that ioy eye hath not ſeene, eare hath …o… heard, nor the heart of man conceiued.
One thing more obſerue wee from theſe words, the words (as I ſhewed) are thus to be conceiued, that their hearts labouring and ready to faint, might be encouraged and raiſed vp with comfort.
Doct. 2 See then the neceſſity of encouragement againſt ad… ſaries of the truth,Encouragement againſt aduerſaries of the truth is neceſſary. if true Chriſtians be not encouraged by ſuch as are to fight for them as Generals and Captaines, I meane the Miniſters of the Goſpell, they faint and are ready to fall vnderunder the hands of ſuch as ſeeke to make a prey of them, Gal. 5.12. I would to God they were euen cut off, which doe diſquiet you. The originall word ſignifieth to put men out of their eſtate, and to driue them out houſe and home, as enemies doe in time of warre, and it giues vsus to vnderſtand, that if the enemies of the truth be ſuffered to hauehave their wils, and the people of God bee not encouraged and ſtrengthened by comfortable exhortations, prayers, and other meanes againſt them, they will in the end ſacke and ſpoile them of their comfort.
Ʋſe. We therefore are to be inſtant and earneſt with the Lord in prayer, that ſuch as are to fight for vsus, and to ſtand for the maintenance of the truth, may be knit together as one man, and may ioyne their forces againſt the common aduerſaries of the truth,We muſt pray earneſtly that they who ſtand for the maintenance of the truth may ioyne together againſt the common aduerſaries of the truth. the Papiſts, for ſurely, they beginne to gather ground and to encroach vponupon vsus, wee therefore are to pray vntounto the Lord, (that is all wee can doo) thar the differences amongſt the Miniſters of the Goſpell being but in circumſtance, not in ſubſtance as popiſh inchanters buzze in the heads of the ſimple, that theſe differences may be compounded, and that they may ioyne hearts, hands and all their force againſt the aduerſaries of our comfort, & may be better able to miniſter vntounto vsus encouragement, ſtrength and continuall ſupply of heauenly comfort.
Come we now to the firſt condition of ſuch as are capable of comfort of heart, in the next words,1. Cond. (that their harts may be comforted, they being knit together in louelove) the word heere rendered (knit together) doth ſignifie ſuch a coniunction and knitting together as is of the parts and members of the ſame body,Interpretation. which are conioyned and knit together by ligaments, by nerues and ſinewes, and ſo the word is vſed by the Apoſtle Epheſ. 4.16. by whom all the body being coupled and knit together by eueryevery ioynt for the furniture thereof. Thus then theſe words are to bee conceiued, they being coupled and knit together thorow the bound of louelove as the members of the naturall body are by nerues and ſinewes. We are heere to marke that the Apoſtle makes it a ſpeciall condition of ſuch as were capable of the comfort: he driueth at in all his painfull labours and ſuffrings, that they were ſuch as were knit together in louelove, hence we may gather.
That ioyning together in louelove with our Chriſtian brethren Doct. 3 it makes way and entrance for inward comfort offered, and afforded from the outward meanes of comfort, ſuch as hold fellowſhip and communion with their brethren in Chriſtian louelove are moſt capable, and moſt fit to receiue heauenly comfort, by the holy ordinances and by the exerciſes of religion,They that hold communion with their brethren in Chriſtian louelove are moſt fit to receiue heauenly cō fort by the holy ordinances of God. preaching prayer, and the like meanes of ſpirituall comfort, for why? that ioyning together in louelove is a forcible meanes to procure, and to bring downe a bleſſing from heauen vponupon Gods ordinances appointed for the comfort of his choſen, to make them comfortable to vsus in particular, we read Pſal. 133. where brethren ioyne together in louelove, and dwell together in vnity, it is not onelyonly a good and comely thing, but ſuch a thing as hath promiſe of a bleſſing annexed vntounto it, it is a means to procure a bleſſing vponupon our hearing of the word of comfort, to make that effectual for our cōfort 2. Cor. 8.1.2. the Apoſtle doth auouch that his miniſtry wrought as great grace and as great comfort in the Macedonian churches, as in any other whatſoeuer, and withall he giues teſtimony of them, that they were ſuch as were knit together in louelove, and made their louelove knowen by their ready contribution to the releefe of the poore Saints; ioyning in louelove together, is a meanes to bring downe a bleſſing on our prayers to the comfort of our ſoules. Pſal. 86.2. Dauid had encouragement to call vponupon God with aſſurance of comfort to the preſeruation, of his life, when hee could truely plead that hee ioyned with the Saints in louelove, and that he did manifeſt his louelove towards them by workes of mercy, Preſerue thou my ſoule for I am mercifull, I might thu… goe on to other particulars, but theſe may ſuffice to ſ… that ioyning together in louelove, is a meanes to bring down… a bleſſing vponupon the ordinances of God, and to make the… effectuall to our comfort, and ſo it makes way for inward cōfort offred vntounto vsus from the outward means of comfort, yea it makes way for comfort offred vntounto vsus, when we hauehave moſt need of comfort, in our feares, temptations and afflictions, either of body or minde, if we be ſuch as are linked to our brethren in louelove, it inuiteth the godly to repaire vntounto vsus in our troubles, it makes them deſirous to refreſh our hearts with words of comfort, it ſtrengthens their hope in their ſupplications & praiers to God for vsus, yea it mini…ers arguments of comfort to our own ſouls, thogh other m… ſhould not come at vsus, or deale ſo well with vsus, as to miniſter comfort vntounto vsus, by counſell, prayers, and other mean… yet our owne conſciences telling vsus that we are ſuch as are knit to our brethrens louelove that teſtimony of our own hart… with the teſtimony of the ſpirit of God, will ſupport our ſouls in the greateſt extremity. 1. Ioh. 3.14. We know we are tranſlated frō death vntounto life becauſe we louelove the brethren &c. what then ſhall daunt or diſmay vsus? It was Iobs caſe when his friends were Phyſitians of no value, Iob. 13.4. not able to apply the word of comfort aright, and miſerable cōforters, then did Iob amongſt other arguments of cōfort to himſelfe, recount and call to mind this, that he had held communion of louelove, with the pooreſt Saints of God, and teſtified his louelove by fruits of mercy, as wee may read Iob. 31. from verſe 16, to 23.
How then ſhall not this affect our ſoules, and ſtir vp our Vſe. 1 hearts to ioyne together in Chriſtian louelove,A forcible motiue to ſtir vsus vp to ioyne together in Chriſtian louelove and to labour to be knit faſt one to another by the bond of true louelove, ſeeing ioyning one with another in louelove, is a meanes to giuegive way to true comfort of heart offered from the outward meanes of comfort, yea, to procure a bleſſing vponupon the ordinances of God appointed for the comfort of his choſen, yea, ſuch a thing as will yeeld matter of comfort, when friends who ſhould comfort vsus doe faile, and forſake vsus,2. Phil. 1.2. who then will not be mooued to ioyne with his brethren in louelove, yea, let me conclude with the Apoſtle. If there bee therefore any conſolation in Chriſt, if any comfort of louelove, any comfort yeelded from louelove, then fulfill my ioy, (it would indeed be a great ioy to all that feare God) to ſee it, that ye be like minded hauing the ſame louelove.
Again, that ioyning together in louelove is a means to make Vſe. 2 way and entrance for inward comfort offered from the outward meanes of comfort, yea, procuring a bleſſing on the meanes of comfort, what then may wee thinke of diſtraction, and of drawing our harts a ſunder one from another, through enuy, hatred, rank or and malice, ſurely, that muſt needs bring foorth the contrary effects,Diſtraction & drawing our hearts a ſunder one from another brings foorth a fearefull effect. euen ſet a barre betweene vsus and inward comfort, and make vsus vnfit to receiue it, yea, bring downe iudgement in ſteede of mercy, and a curſe in ſteed of that comfort that might come vntounto vsus by the ordinances of God, appoynted for the comfort of his choſen. Such perſons as hauehave their harts full of ſwelling, heart-burning, and deadly hatred againſt their brethren, and ſuch as hauehave their mouths filled with galling, bitter & venemous ſpeeches, or do any way break the bond of louelove, & ſo continue, can they looke that the Lord ſhould giuegive them any grace, or comfort by his word or other holy ordinances? no certainly, the Apoſtle hath taught vsus that ſuch perſons hauehave foule and defiled hands, 1. Tim. 2.8. I will that men pray, eueryevery where lifting vp pure hands without wrath. If there be wrath and contention in the heart, the hands are ſoiled, and made vnfit to compaſſe Gods altar, & the Lord doth challenge men for comming into his houſe with bloudy hands, Iſaiah. 1.15. yea he ſaith, if we ſtretch out ſuch hands, he will hide his eyes from vsus, and though we make many prayers he will not heare vsus, We are now ſhortly to be made partakers of the Sacrament of the Lords ſupper, thereby to ſeale vp our vnion with Chriſt, and our faith in his bloud, and to teſtifie our communion with the members of Chriſt, let vsus know we can looke for no comfort by receiuing that ſacrament which is full of comfort to a worthy receiuer, vnleſſe we be knit together in true Chriſtian louelove one to another, if wee come to be knit more neerely to Chriſt, and bee deuided one from another, wee deceiue our ſelues, wee ſhall but ſeale vppe iudgement to our ſelues, and eate and drinke our owne damnation. Now I know the Diuell will be ready to catch aduantage vponupon this ſpeech of mine, and will put it into the heads of ſuch as bee at oddes, and iarre with others, that therefore it is good for them to forbeare comming to the Sacrament becauſe they cannot receiue it with comfort, they cannot come with quiet mindes; ſee the cunning of the old Serpent, how he can put on the perſon of the teacher, and take on him to teach men what is good for them, to auoyd the danger of damnation (if wee may beleeue him) indeed it is not good for men to come to the table of the Lord in the dregs of their malice and hatred, but why are they not (as they ought) with ſpeed reconciled both to God and men: will they continue and go on in their malice and vnchriſtian iars, and make that a ſufficient place and reaſon of waight to keepe them from the table of the Lord, who taught them to ſuffer the ſunne to go downe on their wrath, and ſo take the Diuell to bed with them? yea, to lodge in the cloſet of their hearts, and then to plead that as an excuſe to keepe them from the Lords table? this is euen to adde drunkenneſſe to thirſt, one ſinne to another, or when we hauehave wounded our ſelues by ſin to go on to the Diuell for a medicine; I would demand of ſuch perſons but this one thing, let them anſwer if they can, they ſay they cannot come to the Sacrament with hope of any comfort, let that be granted, it is true, ſo long as they continue in their malice▪ let them tell me then, if the Lord ſhould now in this ſtate wherein they are, lay his heauy hand vponupon them, (as they are in continuall perill of ſtroakes and iudgements to light on them, being at enmity with the brethren they abide in death, what then can be ſayd vntounto them for their comfort,1. Ioh. 3.14. if good and godly men come vntounto them of purpoſe to ſpeak to their comfort, what can they ſay to mitigate their feares, or to leſſen their torment of ſoule and conſcience, ſurely nothing, till they hauehave giuen ſome euident token of their repentance and of thorow reconciliation with their brethren, & then they may iuſtly doubt of the truth of their repentance, and that it is but forced and not of ſincerity; yea, their owne harts may iuſtly doubt of it, and be moſt forward and forcible to accuſe and to condemne them, and if our hearts condemne vsus, God is greater then our hearts, and knoweth all things 1. Ioh. 3.10. he alſo will condemne vsus.
Let this then be thought on, and let it ſtir vp ſuch as be at difference and iarre with their brethren to ſeeke for ſpeedy reconciliation, and let them not make their quarrell & contention, a pretence to keep them from the Lords table, for that is to adde ſin to ſin, but this day before to morrow let them labour to be reconciled to their brethren, leaſt the puniſhing hand of God ouertake them, and then they bee left, not only voyd of comfort, but vncapable of any comfort, and in ſuch a caſe as the beſt men in the world ſhall not be able to miniſter ſound comfort vntounto them.
We are further to marke, that the Apoſtle ſayth not, being ſuch as louelove one another, but being knit together in louelove, he ſets out their vnion thorow louelove by a ſimilitude from the coniunction of the members of a naturall body.
Doct. 4 Hence we are taught that true beleeuers are as neerely coupled and compacted together one to another thorow louelove, as the members of one bodyTrue beleeuers are as neerely coupled together thorow louelove as the members of one body. Act. 4.32. are by nerues and ſinews, it is an vſuall and known compariſon of Scripture to compare true beleeuers to the members of one body, true beleeuers of the primitiue times, thogh they were a multitude, yet they are ſayd to be of one heart & of one ſoule and therefore (no doubt) they were as one body; and this may ſerue as a ground of triall, Ʋſe. heerby we may try our louelove one towards another, whether it be true Chriſtian louelove, or counterfeitTriall of our louelove one toward another whether it be true or counterfet. and carnall louelove; if wee be ſo knit together in louelove grounded on the image of God, as it were as eaſie to pull an arme, or a leg from the body of a man, as vsus one from another, then is our louelove true Chriſtian louelove, and if by this rule we examine our louelove, we ſhall finde that many of vsus are much defectiue in this duty, can we perſwade our ſelues wee are knit together in louelove, as the members of one body, and yet vponupon a matter of a trifling profit, yea, vponupon ſuſpition of ſome wordly loſſe grow diſcontented ſtart a ſunder, and breake the bond of louelove, yea, breake out into opprobrious termes and vile ſlanders, is this to be compacted and knit together, as the members of one body? if we ſo thinke wee deceiue our ſelues, this is that the wiſe man ſpeakes of Prou. 26.23. ſiluer, droſſe ouerlayed vponupon a potſheard, ſo are burning lips and an euill heart; euen to hauehave burning lips, lips as it were inflamed with the fire of louelove, profeſſing great meaſure of louelove, but an heart cold, wicked and miſcheeuous, and that we may be ſtirred vp to a reformation of our ſelues, conſider wee onelyonly this one thing.
We can neuer be aſſured of our vnion with Chriſt Ieſus til we finde our ſelues knit together in louelove one to another; for though that be firſt in nature, yet this is firſt knowne, & we can neuer know that by this. If any ſay he loues God (i) that he is aſſured of Gods louelove to him, and yet bee not in louelove with his brother, he deceiues himſelfe, hee is no better then a lier. If then we would not be found liers for the good of our owne ſoules, and proue our ſelues ſtil in the dregs of nature, hauing no fellowſhip with Chriſt Ieſus the fountaine of all our comfort.
Let vsus neuer reſt till we be knit together in louelove, grounded on the image of God, and ſo faſt as nothing in the world whatſoeuer fals out be able to pull vsus aſunder.
Now to the ſecond condition of ſuch as are capable of inward comfort in the next words.2. Cond. And knit together in all riches of the full aſſurance of vnderſtanding.
By theſe words, in all riches of the full aſſurance of vnderſtanding,Interpretation. &c. wee are to vnderſtand the Faith of the Goſpell, as may appeare by the words following, where the Apoſtle doth explane himſelfe, that this full aſſurance of vnderſtanding, is a knowledge of the myſtery of God, euen the Father of Chriſt, and in him a gracious Father vntounto vsus, now this Faith is heere deſcribed and ſet out, by the general nature of it, that it is an vnderſtanding, or knowledge and that further amplified by the quality of it, that it is a certain, or an aſſured knowledge, a full perſwaſion of vnderſtanding, ſo the word ſignifieth, and again by the meaſure of that certainty in theſe words in all riches, which is a borrowed phraſe to ſignifie plenty, and a great meaſure.
Thus then are theſe words briefly to be conceiued.
In the faith of the Goſpell, which is a moſt plentifull and infallible certainty of vnderſtanding.
Heere firſt wee are to marke that the Apoſtle was not content to ſay, they beeing knit together in louelove, but hee addes further, and knit together in the true Faith of Ieſus Chriſt, (for that is the generall heere ſet downe in other termes) hence ariſeth this concluſion.
Doct. 5 That a coniunction and ioyning together in louelove, …n… in one and the ſame true faith, they muſt euer goe together,Ioyning together in louelove & in one and the ſame true faith muſt goe together as we muſt be knit together in louelove, ſo wee muſt b… conioyned in one and the ſame true faith: theſe two ma… not bee diuorced, nor put a ſunder one from the th…, for as the Apoſtle teacheth, without one fayth, th… cannot bee one body wee may obſerue it, Epheſ. 4. wh… hee hath ſpoken of one body, verſe 4. hee ſubioy… verſe 5. one faith giuing vsus to vnderſtand, that there ca… not bee one body, without one faith, no, though it be of ſuch as are knit together moſt neerely by ſome …tward bond, for example by the bond of marriage, … husband and wife are not one body, vnderunder the ſame head Chriſt Ieſus, vnleſſe they bee knit together in the … true faith of Ieſus Chriſt, they are indeede one fleſh by the bond of marriage, as they hauehave relation one to another, but in relation to Chriſt the head of all true b… uers, they are not knit together in one body, if they … diſioyned in faith, Vſe. and ought to bee thought on by ſ… as are to enter into that neere vnion of marriage,A duty of ſuch as enter into that neere vnion of marriage. to them it may moſt fitly bee applyed, they are to looke that they ioyne together, not onelyonly in mutuall louelove one to another but in one and the ſame fayth of Ieſus Chriſt, and againſt this doe they offend, who ioyne in that neere bond of marriage with ſuch as bee not of the ſame faith, and the ſame religion, it is good for vsus to bee aduiſed in matching our children or our ſelues in marriage, and that wee eſpecially looke at the trueth of faith, and the ſoundneſſe of religion.
Note.Let vsus knowe that it is a ſecret poyſon that deſtroyes vertue more then any thing, when the godly are vn… ly yoaked with the vngodly; Let vsus not ſtand vppon our wiſedome in this poynt, that wee are wiſe, and able to auoyde the danger, remember that Solomon was full of wiſedome, and beloued of God, yet for all his wiſedome, hee was ouerthrowen by matching with the daughters of the wicked, it is ſayd of Iehoram, that hee forſooke the way of the Lord, and wrought all wickedneſſe in full meaſure, and why? becauſe ſayth the text, the daughter of Ahab was his wife, and let this warne all, whom it may concerne, that in matching our ſelues, or our children in marriage, we looke cheifely to the truth and ſoundneſſe of religion.
The next thing offered from theſe words, if wee looke on them as a deſcription of faith is, that true faith for the Doct. 6 generall nature of it, is an vnderſtanding, or knowledge,True faith in the generall nature of it is a knowledge of things to be beleeued. and euidence and light of ſpirituall knowledge is the generall nature of true faith, the ſpeciall forme and proper acte of it, is an apprehenſion, and a particular application of the ſauing promiſe knowen, and of Chriſt promiſed, the ſubſtance of the couenant of grace, but the generall nature of it, it is a knowledge of things to bee beleeued, hence it is that the Lord ſayth by his Prophet, Iſay. 53.11. by his knowledge ſhall my righteous ſeruant iuſtifie many &c. and our Sauiour Ioh. 17.3. this is life eternall, that they know thee to bee the onelyonly very God, and whom thou haſt ſent Ieſus Chriſt, the Apoſtle 1. Pet. 3.15. teacheth vsus to bee ready alwaies to giuegive an account, to make an apologie, and to ſtand in defence of our hope, which cannot bee without knowledge, Augustine prooueth by the text of the Apoſtle, Rom. 10.14. where it is ſayd, faith comes by hearing &c. that faith is ioyned with knowledge, for how can a man beleeue by hearing that he vnderſtand, not, it is then a cleere point, that faith for the generall nature of it, is a light of vnderſtanding, it will bee ſayd, and indeede it is the obiection of the Papiſts,Ob. who hold faith to bee no knowledge, but a bare aſſent of minde without vnderſtanding of that, wherunto the mind aſſenteth, that the Apoſtle 1. Cor. 13.2. makes a plaine diſtinction betweene knowledge and faith, and doth ſeuer them as being two ſundry things, if I knew all ſecrets & all knowledge, yea if I had all faith &c. therefore (ſay they) faith is not a knowledge. Anſ. This a ſilly and ſlender reaſon, if it be well conſidered, look vponupon the text & conſider it, is this a good reaſon to ſay, the Apoſtle doth reckon vp knowledge and faith ſeuerally, therefore knowledge and faith hauehave no fellowſhip or agreement one with another, then this alſo is a good reaſon, the gift of propheſie and knowledge is reckned vp ſeuerally, therfore propheſie & knowledge cannot meet together in one man, hee that hath the gift of propheſie, hath no knowledge; how abſurd is this, eueryevery man may ſee, & the other muſt needs be as groſſe, it remaines then a truth notwithſtanding this cauill of th… Papiſts, that faith is a light of vnderſtanding, & neceſſarily brings with it an illumination of the mind, let no man then deceiue himſelfe, Ʋſe. let no man thinke hee hath true faith when he hath no knowledge or vnderſtanding of things to bee beleeued,We may not think that we hauehave true fai…h wanting knowledge of things to bee beleeued. and is not able to render any reaſonable account of his faith, what he doth hold and beleeue needfull to ſaluation, he that ſo thinkes deceiues himſelfe, and let it bee thought on by ſuch as come to the Table of the Lord, heerein ſtands one part of their examination they are to examine their knowledge in the doctrine of the Sacraments touching the Sacramentall relation of the ſignes with the things ſignified, I ſay not, if men hauehave illumination and knowledge, then they hauehave faith, for illumination is a common gift, and though it be from the ſpirit, yet is it not of the ſpirit;Note. but this I dare bee bold to ſay, If there bee no knowledge, then there is no faith: it is the firſt action of the Spirit of God, in the renouation of the image of God in his Elect, to renewe them in the Spirit of their mindes, Epheſ. 4.23. If there bee darkneſſe in the minde, certainly, there is nothing but ſin in all other faculties of the ſoule. Our Sauiour ſayth, Mat. 6.23. If the eye be darke, then all thy body ſhall bee darke, it is a true ſaying that one hath, that an ignorant heart is alway a ſinnefull heart, and a man without knowledge is a man without grace, let this bee thought on, and let it ſtirre vsus vp to follow the counſell of the wiſeman, Pro. 2.3, to call for wiſedome, and to cry to heauen by prayer for vnderſtanding, and by vſe of all good meanes hearing, reading, meditating in the word of God, and to ſeeke for it, yea to digge for it, as for gold and pretious ſtones, and a little to helpe forward our deſire & endeauour after knowledge, remember the words of the Apoſtle, 2. Theſ. 1.7.8. that the Lord Ieſus at the day of iudgement ſhall ſhew himſelfe from heauen with his mighty Angells, in flaming fire, rendring vengeance vntounto them that do not know God and which obey not vntounto the Goſpell of our Lord Ieſus Chriſt, theſe two following cloſe one vponupon another, ignorance of God, and want of obedience vntounto the Goſpell of Chriſt, and this ignorance is ſo foule a ſinne as it ſhall bee ſufficient to bring downe vengeance on them in whome it ſhall bee found at the comming of Chriſt to iudgement.
Come we from the generall nature of Faith, to the quality Doct. 2 of it, as it is an vnderſtanding,True faith is a diſtinct certaine and infallible knowledge. that it is a full aſſurance and infallible certainty of knowledge, and that a rich or plentifull knowledge, much might bee ſpoken on theſe wordes, but that I will briefly note from th… ſhall bee this.
That true Faith is not a confuſed notion wrapped vp altogether in vncertainty, ſo as a man cannot bee ſure what he holds, or beleeues, but it is a diſtinct, a certaine and an infallible knowledge, which makes a demonſtration in the mind of the beleeuer grounded not on reaſon, or ſence, but vponupon diuine teſtimony, and vponupon the worde of God. Hence Hebrewes 11.1. it is ſaide to bee the euidence of things which are not ſeene, (that is) the infallible demonſtration and certainty, whereby the mind being continued by diuine teſtimony, doth moſt firmely embrace the promiſes of God touching remiſſion of ſinnes, and iuſtification by Chriſt, the Scripture is moſt plentiful in the proofe of this.
Vſe. That true Faith is a diſtinct, a certaine, and infall…le knowledge,Popiſh implicite fayth no true faith. where then is any place for implicite Faith taught by the Papiſts, who ſay it is ſufficient for a Chriſtian to beleeue as the Church beleeues, though hee neuer know diſtinctly and certainly what the Church beleeues, this is indeed no true Faith, but a blockiſh ignorance, and this doctrine tends to hold men in blindneſſe ſuperſtition and perpetuall ignorance, we are to renounce it, and to remember that true Faith is a diſtinct certaine and infallible knowledge, yet that this doctrine be not a ſnare to intangle and perplexe the conſciences of the weake, remember further, that though true faith bee a diſtinct, certaine, and infallible knowledge, yet it is not a perfect knowledge Father Latimer ſaid well, there is great difference between certaine knowledge, and cleere or perfect knowledge, certaine knowledge may be of things abſent that appeare not, but cleare or perfect knowledge requireth the preſence of the obiect, it is ſaid we ſee now darkely as through a glaſſ…. A man may therefore diſtinctly and certainely know that which he beleeues, though not clearely and perfectly, and this may comfort ſuch as hauehave but a little portion of ſauing knowledge, if it be certaine, though weake, it is pleaſing to Go… and comfortable to themſelues, if ſo bee they content not themſelues with it, but labour to encreaſe it, and to grow from one meaſure to another, for ſo wil eueryevery one that hath any beginning of ſauing knowledge, he that thinks he hath a portion of ſauing knowledge, & contents himſelfe with it, and neuer labors to increaſe it, & to come to a rich aſſurance of knowledge, hath indeede no true knowledge at all.
Now to the laſt words of this verſe, which are as I ſhewed, added by way of oppoſition, as an explication of that word (vnderſtanding) what it is (namely) knowledge of the myſtery of God, to which is ſubioyned how God is reuealed in that myſtery (namely) in diſtinction of perſons (euen the Father of Chriſt, and Chriſt the ſoone of the Father.
To know the myſtery of God, euen the Father, and of Chriſt.] By the word myſtery hauing this addition,Interpretation. the Myſtery of God, and God diſtinguiſhed into the Father and Son, We are to vnderſtand the Goſpell which is the doctrine of the humiliation, exaltation, humanity, diuinity, office of meditation, and all things concerning the life & death of Chriſt, and this doctrine is called a myſtery, as heeretofore I hauehave ſhewed, becauſe the things deliuered in the Goſpell are wonderfull, deepe, and ſecret, hid from the eye of naturall reaſon, and made knowne onelyonly by diuine reuelation, and in this myſtery of the Goſpell is God reuealed to bee the Father of Chriſt, and Chriſt to bee the Sonne of God the Father, thus then are theſe words to be conceaued as if the Apoſtle had ſaid.
To know the deepe ſecret, and hidden myſtery of the Goſpell, manifeſting and reuealing vntounto vsus God, as hee is the Father of Chriſt, and Chriſt the ſonne of the Father, and God equall to his Father.
Now wee are to marke that Faith beeing (as ye hauehave heard) for the generall nature a knowledge, it is heere further ſet out together with the obiect of that knowledge, together with that thing whereof it is a knowledge, that it is a knowledge of the myſtery of God (that is) of the Goſpell reuealing God the Father, and the mediator Chriſt Ieſus. Hence ariſeth this point of doctrine that the proper obiect of the knowledge of Faith is the doctrine of the Doct. 8 Goſpell, true Faith that brings comfort is a knowledge of God reuealed in the myſtery of the Goſpell.True ſauing faith is a knowledge of God reuealed in the myſtery of the Goſpell.
It is not a knowledge of God reuealed in the booke of the creatures, ſpoken of, Rom. 1.20. nor a knowledge of God reuealed in the morall Law of God, where God requireth abſolute, complete, perfect, and perſonall righteouſneſſe, which if any could reach vntounto, he ſhould be fully acceptable to God, and needed not to flye to Chriſt to bee his redeemer, but comfortable and ſauing Faith is a knowledge of God as hee is made knowne in the couenant of grace, in the Goſpell, euen a light and knowledge of the glorious maieſty of the myſtery of God in the face of Ieſus Chriſt as ſaith the Apoſtle 2. Cor. 4.6. and hence it … that the Apoſtle Rom. 10.3. ſaith, though the Iewes knew the righteouſneſſe which is of the Law and went about to ſtabliſh it, yet they were ignorant, and had no knowledge of true righteouſneſſe, the righteouſneſſe of God and the righteouſneſſe of Faith, and in the ſame chapter, verſe … hee calls the word of the Goſpell, the word of Faith, … ing that word which ſauing Faith doth properly eye… … hath reſpect vntounto, for indeed the drift and ſcope of all the oracles of God, and of the whole Scriptures, is, and … was, to lead Gods elect to the knowledge of the ſ…ing promiſe, and of Chriſt promiſed the ſubſtance of the Go… pell; and howſoeuer Moſes gaue a Law which by r…on of our corruption is the miniſter of death, yet wrote he alſo of Chriſt, Iohn 5.46. and did foreſhew the death and paſſion of Chriſt for ſinne, in many types and figures … the Braſen ſerpent and in the ſacrifices of the ceremoniall law, yea the drift of the morall Law it ſelfe, was to bring to Chriſt, Galath. 3.34. it beeing the ende and ſcope of the whole Scripture to lead the choſen of God to the knowledge of the ſauing promiſe vntounto faith, for ſauing faith hath reſpect vntounto the ſauing promiſe it muſt need, be that faith is a knowledge of God reuealed in the myſtery of the goſpell.
Vſe. Let no man then fancy to himſelfe that hee hath at… ned true Faith,Reproofe of them that reſt in a confuſed and ſuperſtitious knowledge of God. when hee hath onelyonly a ſuperficiall and confuſed knowledge of God, ſuch knowledge of God as may bee had by the light of nature, or ſuch as may be gathered by the ſight of the creatures, is there any ſuch among Chriſtians will ſome ſay? I anſwere, vndoubtedly this exhortation is not vnſeaſonable in reſpect of many that profeſſe chriſtianity, many there bee who hauing liued in the boſome of the Church, and in the cleare light of the goſpell, ten, twenty, thirty, yea forty or fifty yeares, and yet (to their ſhame may it be ſpoken) hauehave no more true & ſauing knowledge of God, as God hath reuealed himſelfe in the Goſpel then the very heathen, who neuer heard of Chriſt, & that I may not ſeem to accuſe, but to proue that I ſpeak, do not moſt men and women imagin they know God, as he is reuealed in the Goſpell, when they conceiue him to be a God all of mercy, & that the Goſpell makes knowne nothing but his mercy, grace & goodnes in Chriſt Ieſus. I appeale to the harts of many, whether they do not thus Now what is this, but to miſconceiue of God, & to ſet vp an idol in their owne brain, for in the Goſpel God is made known vntounto vsus to be perfectly iuſt, and perfectly mercifull, yea which is a deep myſtery,Note. that the iuſtice and mercy of God are reconciled, and that both his perfect iuſtice, and his perfect mercy, are met together & expreſſed towards his choſen in Chriſt, if we thus know not God, we doe not know him as he hath reuealed himſelfe in the Goſpell, and yet many hauing not this knowledge fancy to themſelues they hauehave faith, & do not ſticke to ſay, though they want knowledge they hauehave a good minde, marke how the holy ghoſt hath met with this fancy, without knowledge the mind is not good, Pro. 19.2.it is not poſſible the minde ſhould be good without knowledge. Thus hauehave I ſhewed, without knowledge of the ſauing promiſe of God reuealed in the Goſpel, it is not poſſible that any ſhould hauehave faith. Let no man then deceiue himſelf & think he hath faith, & yet know not God in the face of Ieſus Chriſt, let vsus all labour by the vſe of all good meanes, crauing aſſiſtance of the ſpirit of God, who onelyonly reuealeth the deep things of God,1. Cor. 2.10. that wee may come to the knowledge of God manifeſted in the Goſpell, and conſider wee this one thing, that the want of true faith is the cauſe of all iudgements, it brings plagues of all kindes vponupon our ſoules bodies, goods, and good names, yea it is the cauſe of thoſe iudgments, we many times fooliſhly aſcribe to wiches & wizards, when Gods hand is vpō vsus in ſome ſtrange manner, wee aſcribe it to witches, and wizards, but indeede it is a wicked heart of vnbeleefe that hath brought that iudgement vponupon vsus, that is the witch we may obſerue in Iude epiſt. 5. verſ. that the people that were deliuered out of Aegypt, were afterward deſtroyed, but why? for their murmuring, their fornication, their tempting of God, their reuiling of Moſes? no, though theſe ſins were common amongſt them, yet ſaith the text, they were deſtroyed for their vnbeleefe; therefore let vsus neuer reſt till we hauehave a meaſure of ſauing knowledge of God as hee hath reuealed himſelfe in the Goſpell; what the word myſtery doth affoord, I will not ſtand vponupon, hauing before ſpoken of the poynt; the next thing wee are to marke, is, that the Apoſtle ſaith to know God, and hee ſtayes not there, but ſaith further, God the Father, and in Chriſt his Sonne.
Doct. 9 Hence I gather, that there is no true vnderſtanding of God, but as he is knowne diſtinct in perſons, it is not ſufficient to know that hee is one in eſſence; but wee are to know him diſtinguiſhed in three perſons,It is not enough to know that God is one in eſſence but we muſt alſo know him diſtinguiſhed in three perſons. the Father, Son, and holy ghoſt, all eternall and equall in power, glory and maieſty, onelyonly one true and euerliuing God, I ſay diſtinguiſhed in perſons, for wee muſt not conceiue the perſons in the Trinity, as diuided and ſeuered one from another, …s three men are really diuided one from another, though all of one kind, for the diuine eſſence is infinite, and admits no diuiſion, but the whole eſſence of the godhead is in eueryevery perſon.
Vſe. Theſe things are hard to be conceiued, and wee muſt looke on them with a ſpirituall eye, with, the eye of Faith, and pray that our eyes may bee opened, and annoynted with the eye ſalue of the ſpirit, for the right conceiuing of the Vnity of the diuine eſſence, and the trinity of perſons,We muſt look vponupon the vnity of the diuine eſſence of the trinity of perſons with a ſpirituall eye of faith and that will keepe vsus from many dangerous errours, but to hold to the words of the Apoſtle in this place, know thus much, that God is the Father of Chriſt in reſpect of his deity by nature, becauſe hee is of the ſame eternall eſſence with the Father, and of his humanity by perſonall vnion, becauſe his humanity is aſſumed, and doth ſubſiſt in his deity, Iohn 1.14. the worde was made fleſh. Thus is Chriſt the ſonne of God.
There remaines a doubt to bee remoued, occaſioned from theſe words.
Some may ſay, Object. is true faith a knowledge of Chriſt to bee the Sonne of God, the Deuills hauehave this, and ſo they confeſſed, Marke 5.7.
I anſwere, it is true, Anſ. the Deuills hauehave this knowledge of Chriſt that hee is the ſonne of God; Now that is but the generall nature of Faith, there is in iuſtifying Faith, not onelyonly this knowledge that Chriſt is the ſonne of God, and the annointed Meſſiah, to take away the ſinnes of the world, but a particular acknowledgement of it that Chriſt is ſo to vsus, and ſo much is ſignified in the words of the Apoſtle, and thus we are to conceiue of Peters confeſſion, Matthew 16.16. though the Papiſts alledge it to the contrary; our Sauioars anſwere in the next verſe, fleſh and bloud hath not reuealed it vntounto thee, but my Father which is in heauen, puts it out of all queſtion, that Peters confeſſion was more then a generall knowledge, and confeſſion, that may be in Deuills, vnleſſe wee ſay the Deuills made the ſame by the holy ghoſt, which were moſt abſurd and blaſphemous, there is then in faith for the generall nature of it, a knowledge that Chriſt is the Sonne of God, and there is a particular acknowledgement and application of it with comfort, and this we are to labour for.