Exposition of Colossians, Sermons · Chapter 2 · Verse 7
VER. 7. Rooted and built in him, and ſtabliſhed in the faith, as ye hauehave beene taught, abounding therin with thankeſgiuing.
This verſe contains an amplification of the maner how the Coloſſians were to walk in Chriſt (namely) not only as they had receiued him, but in reſpect of themſelues that they ſhould goe on in him with conſtancy, and with a ſettled courſe, expreſſed firſt in thoſe metaphoricell termes (rooted and built in him) and then more plainely, (ſtabliſhed in the faith) and the Apoſtle hauing made mention of faith which is a word comprehending many ſorts vnderunder it, ſubioynes an explication of it, what faith he meant, (namely) that faith of Chriſt, which they had beene truely taught, (as ye hauehave beene taught.)
And againe, that they ſhould bee ſo farre from beeing deficient and failing in the fruites of that faith that they ſhould on the contrary, abound in them, and that with alacrity and cheerefulneſſe of minde, ſet out by the effect of it, (namely) thankeſgiuing (abounding therin with thanksgiuing) Thus we hauehave the connexion of this ver. with the former, & the generall matter contained in it; come wee to the word of it, and firſt of the words,Interpretation. Rooted and built in him. Theſe words are metaphoricall and borrowed one from trees and plants, that as trees and plants not onelyonly grow vponupon their roots, but are ſtrong and able to endure the force of windes and weather, according as they are rooted, ſo the Apoſtle would hauehave the Coloſſians, and all true beleeuers, being engrafted into Chriſt by ſaith, and growing vp as branches frō him, as a root that cānot be looſened to be conſtant and ſtrong in their faith. The ſecond metaphor is taken from houſes & buildings, and in ſubſtance doth ſignifie as much as the firſt, that as houſes ſet vponupon a ſtrong foundation, are firme, and ſtand without falling in the greateſt violence of winde or water, ſo the Apoſtle would hauehave true beleeuers being built on Chriſt the foundation of his Church: or rather in Chriſt as the Apoſtle ſayth heere, and Epheſ. 2. the laſt ver. (to put a difference betweene earthly and ſpirituall buildings) a foundation that neuer can be ſhaken, to be firme and ſtedfaſt in Chriſt and the meaning of the Apoſtle is this.
That they ſhould walke and grow ſtrongly and formely in Chriſt, ſo as no temptation or affliction ſhould be able to remooue them from him; euen as trees well and deepely rooted, and as houſes ſet vponupon ſure, firme and immooueable foundations, which neither winde nor weather can ouerturne and throw downe.
Now here paſſing by that doctrine of conſtancy in faith of which I ſhall hauehave more fit occaſion to ſpeake when I come to handle the next words, the firſt thing wee are to marke is, that the Apoſtle was not content to exhort the Coloſſians to walke on in Chriſt, but he addes further rooted and built in him, that they ſhould walk in Chriſt, as thoſe that are rooted and built in him, hence the Apoſtle by implication doth Doct. 1 giuegive vsus to vnderſtand.
That ſome men ſeeme to walke in Chriſt, & yet indeed are not rooted and built in him,Some ſeeme to walke in Chriſt and yet are not rooted and built in him. miſtake mee not, I ſay not that ſome doe truely walke in Chriſt, and yet are not rooted and built in him, for certainely as many as truly walke and liue by their faith in Chriſt, are rooted and built in him, but I ſay ſome ſeeme to walke in Chriſt, and yet they are not rooted and built in him, thus much the continuance of the Apoſtles exhortation in theſe words doth imply, he adding to his exhortation (walke in Chriſt) rooted and built in him, doth thereby intend the good of the Coloſſians, that they ſhould walke in Chriſt, as thoſe that were rooted and built in him, and withall doth intimate vntounto vsus, that men may ſeeme to walke in Chriſt, and yet not bee rooted and built in him, nor bee able to ſtand without falling in time of triall, when they ſhall be tried either by cunning deceuers, or open & violent perſecutors, ſome ſeeme to walke in Chriſt, & yet they are not able to ſtand in time of ſuch triall, & this is further prooued vntounto vsus by the ſecond ſort of hearers in the Parable,Mat. 13.20.21 ſome heare the word, and incontinently receiue it with ioy, and yet hauehave no root in themſelues, & dure but a ſeaſon, for as ſoon as tribulation or perſecution cōmeth, becauſe of the word, by & by they are offended, yea, temporary beleeuers there ſpoken of, not only know the word, aſſent to the truth of it, profeſſe it & reioyce in in it, yea, in the ſauing promiſe without effectuall application, but being pricked forward with deſire of praiſe, profit or ſome other ſiniſter reſpect, bring forth ſome kind of ſeeming fruits, yet ſaith our Sauiour they hauehave no root in themſelues, and dure but a ſeaſon, they are like corne growing on the houſe top, and as ſoone as tribulation or perſecution commeth, Vſe. becauſe of the word, they are offended and ſtart aſide.
This being ſo, it concerneth as many as perſwade our ſelues that we walke in Chriſt, and liue by faith in him, to looke that our faith bee not a temporary faith, but ſuch a faith as is well rooted and built in Chriſt, and ſuch as will ſtand ſtrong and ſtedfaſt in time of triall.Such as perſwade themſelues they liue by faith in Chriſt muſt looke that their faith bee ſo rooted and built in Chriſt as in time of triall it will not fail them.
Some may ſay, how ſhall we know that, how ſhall wee now (before triall and trouble come vponupon vsus) know that our faith is ſo rooted and built in Chriſt, that in time of triall it will ſtand faſt and not faile vsus.
I anſwere, Anſw. wee ſhall know it by this, if ſo bee wee finde our ſelues now able by grace, and by the ſtrength of faith, to withſtand ſtrong temptations to ſinne, euen ſuch as doe moſt fit our naturall inclinations, if wee now beeing out of triall, by outward trouble, doe finde our faith a ſhield as the Apoſtle calles it, Epheſ. 6.15. to quench all the fiery darts of the wicked, euen ſudden, ſtrong and dangerous temptations, then doubtleſſe our owne faith is well rooted, and in time of triall by outward trouble we may bee ſure it will not faile vsus, but wee ſhall bee able to ſtand out, if now in time of outward proſperity wee bee ledde away to vanity, to pride, to ſelfe conceipt, or to any other ſinne, when triall comes, certainly wee ſhall fall away, and this is to bee thought on and conſidered. I am perſwaded if men did daily examine themſelues, I meane ſuch as hauehave bin tried by ſeducement of impoſters, and cunning deceiuers, and hauehave yeelded & fallen away to Browniſme,Note. or Papiſme, if they ſhould call themſelues to account, they ſhould find that they were neuer able by the ſtrength of faith to ouercome ſome known ſin, as of pride, of ſelfe conceit, or the like, and ſo by the iuſt iudgement of God hauehave bin left to themſelues, and being ſo left, hauehave fallen, and made it manifeſt, and cleare to the world, that though they ſeemed to walke in Chriſt, and haply with great forwardnes, yet (indeede) their faith was neuer rooted and built in him, if then we would be aſſured that our faith is ſo rooted in Chriſt, that in time of triall, either by ſeducement, or open perſecution, it will not faile vsus, let vsus before ſuch trial, labour to find and feele our faith ſtrong to withſtand temptation to known ſins, if we finde our faith ſtedfaſt, and able to ſtand againſt the aſſaults of Satan in time of proſperity, then doubtleſſe we ſhall find it ſtrong and neuer failing in time of triall by outward trouble or any aduerſity whatſoeuer.
The next thing wee are to obſerue from theſe words is that Chriſt is compared to a roote and a foundation in reſpect of his members, in that the Apoſtle ſaith, they muſt be rooted and built in him, hence we may conclude.
That Chriſt giues both ſap and ſafety to all his members, Doctr. 2 Chriſt giues both ſap and ſafety to al his members.there is no danger of any hurt to them that grow by faith in Ieſus Chriſt, the root of the talleſt cedar, or ſtrongeſt oake cannot defend the branches, or the body from hurt, the wind may breake off the branches, the axe may cut downe the body without reſiſtance; but Chriſt the root of al his members, being all-ſufficient, & omnipotent doth miniſter vntounto them as much ſafety, as ſap, ſo that no ſtorme nor tempeſt, no force nor weapon, can ſeparate the leaſt of his members from him, nor any way hurt them.
Conſider wee the reaſons of it, Reaſon. which are chiefly theſe two.
Firſt, Chriſt doth remoue from his members that which is the cauſe of all hurt, and danger, (namely) ſinne, he takes away the guiltineſſe, and puniſhment of ſinne, by his ſuffering Rom. 8.1. and the power of it by his grace, therfore what hurt may they feare.
Againe, as many as hauehave Chriſt for their roote, hauehave God his Father for their dreſſer and keeper, Iohn 15, 1.2. therefore if any thing bee hurtfull in them, hee takes it away; if any thing wanting hee ſupplies it, if violence bee offered them, hee withſtands it, and euen thus the Lord ſpeakes of himſelfe, Iſay 27.3. ſing (ſaith hee) of the vineyard of redde wine, I the Lord doe keepe it, I will water it eueryevery moment leaſt any aſſayle it, I will keepe it night and day. What then canſt thou hurt the Lords vine or any branch of it.
Some may ſay, none are more ſubiect to miſeries, Ob.troubles, and dangers, then they that be the members of Chriſt, daily experience ſhewes it.
Though they bee ſo, Anſ. yet thoſe miſeries that befall them bee not hurtfull vntounto them; death it ſelfe hath loſt his ſting thorough Chriſt, and therefore not any other miſery can hurt or moleſt them that belong to Chriſt; the troubles that befall them are teſtimonies of Gods louelove; and not of his anger; would wee then hauehave our harts at liberty, free from dread of all hurt that may befall vsus, eſpecially in the time of ſome common calamity.
Ʋſe. We muſt then draw all our ſafety from whence we deriue our ſaluation,Wee muſt draw our ſafety from the ſame root frō whence we deriue our ſaluation. euen from the Lord Ieſus our Sauiour, from our being in him and growing in him, and our communion with him, without this, all the means in the world will not ſecure vsus from hurt, and deliuer vsus from plagues, and iudgements, no; Gods owne hand will not comfort vsus without reſpect had to this, that wee are members of Chriſt, ſuch as bee out of Chriſt, and vnbeleeuers, hauehave the wrath of God, his threatnings, his oath, and his hand againſt them, and what hand or ſtrength can defend them, on the contrary, true beleeuers are ſo free from danger of any hurt, that though Satan, and his inſtruments, would yet they can do nothing, that may hurt them, yea I may be bold to ſay (if I be rightly vnderſtood) that God himſelfe can do nothing to their hurt, becauſe he will not, and ſo vnderſtand my ſpeech of his actuall power, for his will and actuall power, are of equall extent, the one goeth not further then the other, and ſo I ſay God himſelfe can doe nothing that may hurt them; which is a great comfort to all true beleeuers; let vsus therefore labour to draw ſafely from the ſame root from whence we deriue our ſaluation, euen from Ieſus Chriſt our Sauiour, by being ingrafted into him, and rooted in him by faith, and then we ſhall bee ſafe, and free from danger of hurt, in the greateſt calamities that can be ſent amongſt vsus.
Obſerue wee further that the Apoſtle ſaith, (rooted in Chriſt, and built in him) and not on Chriſt, which is a phraſe not vſuall in building, giuing vsus to vnderſtand that true beleeuers are as Peter calls them, 1. Peter 2.5. liuing ſtones, liuing and growing in the foundation: hence I gather.
That all the members of Chriſt are fruitfull branches, & as liuing ſtones receauing life; and grace from Chriſt, their Doct. 3 roote and foundation,The true members of Chriſt are fruitful branches, and as liuing ſtones receiue grace and life from him. and therefore it is falſe which the Papiſts affirme, that hypocrites and ill liuers may be members of Chriſt, wicked men may be members of the viſible Church for a time, and of Chriſt ſacramentally, but not indeed, as many as are indeed, and truth, members of Chriſt receiue ſap from him, and bring forth fruits anſwerable to ſuch a roote.
Come wee to thoſe wordes wherein the Apoſtle doth plainely expreſſe the meaning of his continued exhortation that the Coloſſians ſhould go on in faith, Vſe. Hypocrites & ill liuers cannot be true members of Chriſt.with conſtancy as they had begunne, hauing ſet it downe in words metaphoricall, wherof we hauehave ſpoken, he further propounds it in theſe plaine termes ſtabliſhed in the faith, together with an explanation what faith hee meanes (namely) that faith which they had beene taught, as ye hauehave beene taught) the word (ſtabliſhed) is not heere metaphoricall, as in cap. 1.13. in the originall wee find two different words,Interpretation. the word heere is to be taken in the proper ſignification of it, and is as much as if the Apoſtle had ſaid, confirmed in the faith, ſo it is tranſlated 1. Cor. 1.6. as the teſtimony of Ieſus Chriſt hath beene confirmed in you, the Apoſtles meaning then is briefly this, confirmed in the faith of Chriſt, or of the Goſpell, all is one in ſubſtance, as ye hauehave bene truly taught by the true teachers of the Goſpell.
The firſt thing that is offered from theſe wordes to bee conſidered, is the conſtancy and ſtability of faith, in that the Apoſtle truely▪ ſaith (ſtabliſhed in the Faith) the point is this. Doct. 4
That we are to be ſetled and confirmed in our knowledge, and faith of the Goſpell, wee are not to ſtand in a mammering, not knowing whether our faith be right, or wrong, but we are to be perſwaded in our hearts, it is the true faith of Ieſus Chriſt, we hold and profeſſe,We are to bee perſwaded in our harts that the faith of Ieſus Chriſt wee hold and profeſſe is the true faith. and to be reſolued rather to forgo our liues, then to forſake it, and this is that which the Apoſtle doth inforce vponupon the Corinthians: 1. Cor. 16.13. ſaith he, ſtand faſt in the faith, &c. and againe Epheſ. 4.12.Epheſ. 4.12. he ſaith, it is one ſpeciall vſe of the miniſtery of the Goſpell, that Chriſt aſcending vp on high gaue gifts vntounto men, ſome to be Apoſtles, and ſome Prophets, and ſome Euangeliſts, & ſome paſtors, and teachers for the gathering together of the Saints, for the worke of the miniſtery, & for the edification of the body of Chriſt, &c. that we hence-forth ſhould bee no more like children toſſed vp and downe altogether in vncertainty, but that we ſhould be ſetled in all points of religion, we profeſſe, and hauehave our hearts ſtabliſhed with grace, as we hauehave it Hebr. 13.9. the reaſon and ground of this that our knowledge and faith ſhould be thus ſetled and ſtabliſhed, is, becauſe it is knowledge and faith of the Goſpell, Reaſon. the eternall and vnchangeable word of God, and therefore it muſt be anſwerable to ſuch an obiect in ſome meaſure of conſtant and ſetled ſtability, Vſe. farre be it then from vsus (we now by Gods mercy profeſſing the true faith of Ieſus Chriſt) that wee ſhould be ſo vnſetled (as ſome are) in the principall points of religion,We are not to be vnſetled in the principall points of religion as ſome bee. that eueryevery cauill of any ſeducer ſhould driue vsus from our hold, and make vsus doubt whether we go right or wrong, let this be farre from vsus to bee ſo light and wandering.
Queſtion. Happily ſome may ſay how is it poſſible, how ſhould we be ſetled in that we hold, and beleeue, amidſt the multipliclty of opinions, and differences of iudgements, ſome are Papiſts, ſome Proteſtants, ſome hold one thing, and ſome another, how then can we be reſolued, it is the truth of God which we in our Church hold and profeſſe?
Anſwere: I anſwer, wouldſt thou (indeed amidſt the diuerſity of opinions, be reſolued thou art in the right way, and that the Faith which thou doſt hould and profeſſe beeing the faith of this Church is the true faith of Ieſus Chriſt? looke thou that thine heart be vpright in the feare of God, that thou with an honeſt and good heart, heare, read, and meditate in the worde of God, and endeuour to practiſe that which thou knoweſt, and then thou ſhalt not bee left to ſhift for thy ſelfe, and to roule vp and downe in doubtfulnes, and vncertainty, for want of direction, but thou ſhalt then hauehave a faithfull guide and directer, within thine own breaſt, thine eares ſhall heare a voyce behind thee (as ſaith the Prophet Iſay, 30.21. euen the voyce of the ſpirit of God who is alwaies in them that are vpright and true hearted Chriſtians, ſaying this is the way, walke in it, for marke what the Lord promiſeth to them that faithfully ſerue him, Pſalme. 25.12. What man is hee that feareth the Lorde? him will hee teach the way that hee ſhall chooſe.
Againe, conſider that excellent ſpeech of our Sauiour to this purpoſe Iohn 7.17. if any man do the will of my Father, he ſhal know of the doctrine whether it be of God or whether I ſpeake of my ſelfe;Note. he that is a doer of the will of God in true and ſincere obedience, he ſhall not be left in doubt, but ſhall be taught the truth by the Spirit of God, and fully reſolued of the ſame, and indeed if men bee left wauering and doubting whether they be in the right way or no, it is becauſe they are laden with ſins, and carried away with their owne luſts, and are vtterly void of the feare of God, therefore labour thou to feare God, and to obey his will, according to the meaſure of knowledge, and thou ſhalt be guided by the ſpirit of God, to know the truth, to louelove and imbrace the trueth, yea thou ſhalt hauehave thine heart ſo ſtabliſhed by grace, as that thou ſhalt bee ſetled, and fully reſolued to liue and die in the trueth held and profeſſed.
And that we may be ſtirred vp to this duty, conſider we that the ende of the doctrine of the Goſpell is to confirme vsus, and to make vsus certaine of Gods grace in Ieſus Chriſt to make vsus reioyce in Gods preſence in this world, euen to ſpeake to God in prayer, and to meet him with comfort in his word and Sacraments, and at the day of iudgement, to ſtand with holdneſſe before the throne of glory. Now this cannot be done ſo long as we are wauering, and floating vp and downe in vncertainty, Iohn ſaith, 2. epiſt. 9. whoſoeuer abideth not conſtant in the doctrine of Chriſt, he hath not God to be his gratious Father, if then wee would not diſappoint our ſelues of the chiefe comfort of the Goſpell, let vsus neuer reſt till wee be ſo ſetled, and confirmed in our true knowledge and faith of the Goſpell, that no blaſt of falſe doctrine, or breath of any ſeducer, can be able to remoue vsus.
Doct. 5 The next thing we are to marke from theſe wordes is; that the Apoſtle doth limit,True faith hath relation to the worde preached. and referre the faith wherein he would hauehave the Coloſſians ſtabliſhed, to the doctrine of the Goſpell that had beene taught amongſt them, (ſtabliſhed in the faith as ye hauehave beene taught &c.) Hence wee may take vp this known concluſion.
That true faith hath relation to the word preached, true faith is conceiued and wrought by the publike miniſtry, and teaching of the word, ca…l to mind for proofe of this, onelyonly that knowne gradation of the Apoſtle, Rom. 10.14. How ſhal they beleeue in him of whom they hauehave not herd and how ſhall they heare without a preacher, and the inference vponupon that, verſe 17. is this, then faith is by hearing, and hearing by the word of God. Now this makes it Vſe. 1 cleare that the faith of ſome, I meane of ſuch as build on viſions, and apparitions, and priuate illumination of the Spirit, is but a fancy,Faith built on viſions & apparitions and priuate illumination of the ſpirit is a meere fancy. a meere dotage, and deuice of the deuill 2. Cor. 3.8. the Apoſtle calls his preaching the miniſtration of the Spirit, giuing vsus to vnderſtand that the word and ſpirit are ſo neerely conioyned, that they muſt alwaies go together, the Spirit ſhineth vntounto vsus in the word, and the word is powerfull by the Spirit, and wee muſt bee taught of God, but it muſt be by the word, and by the miniſtery of man, our Sauiour Chriſt, Iohn 14.26. promiſeth that his Spirit ſhall ſuggeſt, and bring all things to the minds of his Apoſtles, and followers, which he had taught them, and not any new doctrines or reuelations; therefore they who reſt vponupon any reuelations in the matter of Faith, beſides the worde, moſt falſly pretend the Spirit of God.
Againe, let this concluſion bee thought on to further Vſe. 2 vſe, it doth diſcouer vntounto vsus, that the faith of many perſons is but a meere imagination,The faith of many perſons diſcouered to be but a meer imagination. for why? doe not many ſay they beleeue their ſaluation by Chriſt, and yet liue in continuall neglect, or contempt of the publike miniſtery of the word, they either come not to the publike exerciſes of the word, or care not to profit by them. Let ſuch perſons know that their faith is indeed but a fancy, and as it is not conceaued by the teaching of the worde, nor built on the word, ſo in time of triall, it will miniſter vntounto them no comfort from the word, the ſtorehouſe of all ſound and ſauing comfort.
One thing more may bee gathered from theſe wordes, In that the Apoſtle would hauehave the Coloſſians to be ſtabliſhed in that faith they had beene taught, wee may conclude.
That wee are to bee as fully perſwaded of the trueth of Doct. 6 the worde and promiſe of God taught by man lawfully called, as if God himſelfe ſhould ſpeake vntounto vsus from heauen,We are to be as fully perſwaded of the truth of Gods worde & promiſe taught by man lawfully called, as if God himſelfe ſhould ſpeake vntounto vsus from heauen. for why? God hath ſo ordained, it is the ordinance of God that the promiſes of the Goſpell ſhould bee preached and▪ applied to our ſoules by the miniſtery of man, and by vertue of Gods ordinance, the worde and promiſe truly taught, and applied by a lawfull miniſter, is as certaine and infallible, as if the Lord ſhould immediately ſpeake from heauen himſelfe, and for this very cauſe ſaith the Apoſtle, 1. Theſſ. 2.1.3. thanke wee God without ceaſing, that when ye receiued of vsus the worde of the preaching of God, ye receiued it, not as the word of men, but as it is indeed the worde of God, which alſo worketh in you that beleeue, a plaine & pregnant proofe of the point deliuered
And this (for the vſe of it) may ſerue to ſtrengthen vsus in faith, Vſe. it may comfort and cheere vsus vp in time of trouble, or temptation,Strength to our faith and comfort vntounto vsus in time of trouble and temptation. when wee are conflicting with Satan, and wreſtling againſt deſpaire, if then it pleaſe the Lorde either to bring to our remembrance, the ſweet promiſes of the Goſpell, we hauehave heard deliuered, and applied in the publike miniſtery, we are to apprehend and to take holde of them, and to be fully perſwaded of the truth of them to our comfort, or if it pleaſe the Lord at ſuch a time to ſend vntounto vsus his miniſter, to declare vntounto vsus our righteouſnes, as Iob ſaith cap. 33.23. and to ſay vntounto vsus out of the word of God, beleeue, and repent, and Gods mercy belongs vntounto thee, we are then to be as verily perſwaded of the truth of that promiſe, as if God himſelfe ſhould ſpeake vntounto vsus with his owne immediate voyce from heauen, and ſo to be comforted and ſtrengthened in our faith, and full aſſurance of Gods mercy: when Nathan came to Dauid being caſt downe to the mouth of hell, (yet his faith not altogether fayling, and told him in the word of a Prophet, as we read 2. Sam. 12, 13. the Lord hath put away thy ſinne, no doubt Dauids hart was much cheered, and comforted, and his ſoule much ſtrengthned in the aſſurance of Gods mercy, yea doubtleſſe more comforted by Nathans ſpeech, then if all the men in his kingdome, beeing not prophets ſhould hauehave ſaid as much vntounto him, becauſe the promiſe and bleſſing belongs properly to the miniſter in the diſcharge of his function, when therefore in the like caſe the miniſter ſhall ſay vntounto vsus, beleeue and repent, and mercy belongs vntounto thee; wee are then to be as thoroughly perſwaded it is true, as if God himſelfe ſhould cal vsus by name and ſay beleeue thou, and repent, and mercy belongs to thee, or ſay vntounto vsus; I am thy Father, and thou art my child if thou beleeue and repent.
It followeth, abounding therein with thankſgiuing.
In theſe words the Apoſtle makes knowne to the Coloſſians, that he would hauehave them ſo farre from being deficient in faith, as that they ſhould abound and increaſe and grow to greater meaſure, and that with cheerefulneſſe.Interpretation. For that is briefly the meaning of the words, abounding in that faith ye hauehave beene taught, with cheerefulneſſe, for concluding of the firſt point hence offered, wee are to marke that the Apoſtle doth not ſay abounding in faith generally, and ſo vrging vppon the Coloſſians, the generall propoſition, that they ſhould continually grow in grace, in faith, &c. but hee doth limitte his ſpeech to that faith, they had beene taught, and ſaith abounding therein.
Hence wee may gather that to the doctrine of faith; Doct. 7 hope, louelove, or any vertue taught amongſt vsus, wee are to adde a meaſure, and a further increaſe in reſpect of our ſelues, wee are not to content our ſelues with that doctrine of faith, hope, louelove, or other grace that is deliueuered, and taught, but wee are to adde vntounto it, and further to abound in it, in regard of our owne particular meaſure,To the doctrine of faith or any other grace taught amongſt vsus we are to adde an increaſe in reſpect of our ſelues in particular. and vſe of that grace.
Vnderſtanding aright, we are not to adde vntounto it any different thing, that were to adde to the word of God, but after the hearing of the doctrine of faith, or any other grace, wee are to gather more vntounto our ſelues in particular, touching both particular knowledge,Note. and particular vſe of the ſame, then that wee hauehave heard deliuered vntounto vsus; for proofe of this read Matthew 13.23. hee that receiueth the ſeede of the worde in good ground &c. that I obſerue from thence, fitting the point in hand, is this.
That good hearers muſt be like good ground, and good ground (as we know) brings foorth more in harueſt, then was caſt into it, in ſeed time, ſo good hearers receiuing the ſeede of the worde into honeſt and good hearts, muſt ſend foorth the ſame ſeed, but with ſome increaſe in reſpect of themſelues, they muſt adde a meaſure to that they hauehave receiued. Thus did Dauid, hee did not content himſelfe with that hee had receiued of his teachers, but but did dayly increaſe in his particular knowledge, and vſe of the things taught, in ſomuch as hee became wiſer, and had more vnderſtanding then all his teachers, Pſalm. 119.99. thus muſt wee doe, wee muſt daily adde to that we are taught a particular knowledge, and vſe of it to our ſelues.
Reaſon. The reaſon of it is this, if it pleaſe God to open our eies, to ſee our ſpirituall eſtate, we are beſt acquainted with our owne condition, and can better, and more particularly apply things taught, for the increaſe of our knowledge, and the vſe of them, then our teachers do, or can do, we muſt not therfore reſt in that we are taught, but adde a meaſure, and increaſe vntounto it, in reſpect of our ſelues, now before I come to vrge this duety, I hold it needfull to ſhew ſome ſpeciall meanes, helping forward to the performance of it, which may iuſtly bee expected, for it may bee ſaide, wee ſee it indeede made manifeſt vntounto vsus, that wee are to adde a meaſure and increaſe to that wee hauehave beene taught,Meanes helping vsus to ad an increaſe to that wee hauehave beene taught are two. but how is that to be done? I anſwere, the meanes helping to that purpoſe are many, but eſpecially theſe two.
The firſt is a ſerious & carefull meditation vponupon things heard, a reuiewing and thinking againe vponupon the doctrine of any grace taught and made knowne vntounto vsus, for as Satan doth put into the heads of wicked men (they ſetting their wits to deuiſe miſchiefe) ſuch platformes and deuiſes as otherwiſe were wonderfull to come vntounto, witnes that of the gunpowder treaſon. So the ſpirit of God doth communicate to them that ſet themſelues to meditate on good things heard, with care to profite by them, more heauenly things then they can poſſibly reach, either by hearing, or reading. Hence it is that Dauid ſaith, hee had more vnderſtanding then all his teachers, becauſe the teſtimonies of the Lord were his daily meditation.
The ſecond meanes helping to the attainement of more particular knowledge, and vſe of things heard, and of the doctrine of any grace deliuered in the publike miniſtery, is an expreſſing of that in our liues, which is made knowne by teaching, and an exerciſing of that grace wee are taught by the word, as occaſion is offered, for by expreſſing, and by exerciſe of faith, louelove, patience, and other graces, we ſhall come to more particular knowledge and vſe of thoſe graces, then by the doctrine of the beſt teacher in the worlde, yea by exerciſe it comes to paſſe many times, that priuate men are able to ſpeake of faith, and of other graces, with better knowledge and conſcience then ſome preacher, Hebrewes 5.8. it is ſaide that our Sauiour himſelfe learned obedience, by the things which hee ſuffered, hee exerciſing obedience in ſuffering, hee learned obedience, and Romanes 5.4. it is ſaide that the exerciſe of patience brings forth experience (marke it) by exerciſing patience vnderunder the croſſe, we come to ſuch a a particular and experimentall knowledge of our owne weakeneſſe by nature, and of our ſtrength by grace, and by the aſſiſtance of Gods ſpirit, as we cannot poſſibly hauehave by the doctrine of patience.
We ſee then that by ſerious meditation on things taught & by exerciſing that grace that is made known vntounto vsus by the miniſtry of the word, we may adde a further meaſure in regard of our particular knowledge, Vſe. and vſe of the ſame and this duety is worthy to be thought vponupon, the moſt of vsus are defectiue in it,Reproofe of ſuch as are defectiue in this duty. we are ſo farre from adding any meaſure, and abounding in faith or other grace, as that wee retaine not things receiued, but let them ſlippe and runne out of our mindes, yea it may bee wee neuer thought this to be our duety, to adde any thing to that wee are taught, indeede (as I ſaid) we are not to adde any new thing vntounto it of our ſelues, but yet wee are by good meanes to goe on to a further increaſe of our particular knowledge,Two motiues to ſtirre vsus vp to this duty. and vſe of things taught, and to helpe vsus forward in this, conſider we theſe two things.
Firſt, all the grace, and all the faith wee hauehave, or can reach vntounto, is little enough in time of temptation, when there comes a triall of our faith, patience, meekeneſſe, humility, or any other grace that is in vsus, we ſhall find, that all we hauehave is little enough, euen holy Iob, though he had a great meaſure of patience, yet he found it too little in time of his greateſt triall.
Againe conſider we, that if we reſt in that we heare and learne by teaching, and labour not to adde vntounto it a particular knowledge and vſe, ſurely our knowledge may end in ignorance and prophannes, for ſuch knowledge is either conceiued by the ſtrength of naturall vnderſtanding, or at the moſt, it is but a generall illumination, and common to vsus with the reprobate, & if we go no further, it muſt needs faile in the end, & by the iuſt hand of God fall either into ignorance or prophanenes, our Sauiour ſaith Math. 13.12. whoſoeuer hath not (that is) as appeares by the circumſtance of the place, hath not more then a generall illumination, from him ſhal be taken away, euen that hee hath euen his gifts of nature, as vnderſtanding, dexterity of wit, and the like; let it therefore be thought on, that the greateſt meaſure of grace is little enough in the time of triall, and if we reſt in that we learn by teaching, our knowledge in the end may fall into ignorance or prophanneſſe.
Yea wee may bee left not onelyonly deſtitute of heauenly graces, but by the iuſt hand of God, bee ſtripped and depriued of the good gifts of nature. Let vsus therefore be ſtirred vp to labour, both by ſerious meditation on things taught, and by exerciſe of that grace that is made knowne by the word, to gather more particular knowledge, and vſe of faith, or any other grace, then poſſibly we can come vntounto, by hearing the beſt teachers.
The next thing hence offered to our conſideration, is from the word heere vſed (abounding or exceeding) for the word ſignifies not, that there can bee any exceſſe of faith, or any other grace, as the Papiſts writing on Acts. 17.22. fooliſhly define ſuperſtition, to bee an exceſſe of religion, but that we are not to content our ſelues with a ſmall meaſure or mediocrity of faith, but to labor for a plerophory, for ſtore and plenty of Faith?
Hence then we ſee, what is a lawfull deſire and ſeeking Doct. 7 of aboundance (namely this,) wee may lawfully labour and vſe all good meanes to abound,We may lawfully and wee ought to vſe al good meanes to increaſe in faith and inward graces of Gods ſpirit 1. Cor. 15 58. but wherein? not in wealth and outward things, wee are not to ſeeke for ſuch things more then neceſſary for nature and perſon, but we may lawfully vſe all good meanes to increaſe in faith, and inward graces of Gods ſpirit, yea it is our duty ſo to doe, as the Apoſtle exhorts, 1. Cor. 15. laſt verſe, therefore my beloued brethren, be ye ſtedfaſt, vnmoueable, aboundant alway in the worke of the Lord, foraſmuch as ye know that your labour is not in vaine in the Lord; the reaſon is plaine (namely) this.
Becauſe the greateſt meaſure of grace wee can reach in this life, is not more then neceſſary to ſaluation, Reaſon. as the leaſt meaſure truly wrought may be ſufficient, ſo the greateſt meaſure is not more then ſufficient, therefore wee may lawfully, and it is our duty to vſe all good meanes to increaſe in faith, and in the feare of God, and in other graces a duety neuer more needfull to be vrged then in theſe daies.
Now moſt men hauehave their deſires and affections ſet on the world, and greedily hunt after aboundance of riches, Vſe. Reproofe of ſuch as greed ly hunt after the things of this life and hauehave li…tle or …o care to ſeek …fter ſpirituall good things.and honours, ſuch as hauehave plenty are neuer ſatisfied, ſuch as are poore, eſteeme them that hauehave plenty moſt happy, and ſo eueryevery one almoſt labours to gather riches to himſelfe, but not to bee rich in God as our Sauiour ſpeakes, Luke the 12.21. to heape vp, if poſſibly hee can, though by vnlawfull meanes aboundance of wealth, and riches, but few or none ſeeke after the true riches and treaſures, after aboundance of ſpirituall gifts and graces which indeed ought to be ſought for aboue all the wealth in the world, & to this end we are to diſburden our ſelues of care and greedy ſeeking after the things of this life; the thorny cares of this world choake the ſeed of the word, and make it vnfruitfull, Matthew 13.22. yea ſuch as hauehave aboundance of riches and outward good things, ought to ſpend more time, more care and labor in ſeeking after grace and ſpirituall things, then they who are in pouerty, and want things needfull,
Thus much the Apoſtle teacheth vsus, 1. Cor. 7.21. when he ſaith to the ſeruant, if thou maiſt bee free, vſe it rather, ſuch as hauehave plenty of wealth, hauehave or may hauehave more freedome to attend on holy exerciſes,Note. therefore they are to giuegive more time to attend on the meanes, effectuall for the working and increaſe of grace in them, and if thou beeſt poore, yet ſeeke for aboundance of grace, if thou attaine that, thou art richer then the richeſt in the world, wanting grace,Two motiues to ſtir vsus vp to labor▪ after plenty of grace. and to ſtirre vp eueryevery one to labour▪ after plenty of grace, if thou beeſt rich, conſider that thy life ſtandeth not in thy aboundance, as Chriſt himſelfe ſaith, Luk. 12.15. if thou haſt no more care to bee rich in grace; as thou art rich in outward things, thy iudgement and condemnation ſhall be the greater in regard of thy riches, if thou bee poore, and haſt no care to ſeeke after grace, (of which ſort there be too many) thy pouerty is then a curſe vntounto thee, and but a beginning of a further woe and miſery, and the Lord hath begun to ſit in iudgement againſt thee already.
Againe, let vsus all, both rich and poore, conſider that this one thing (namely) ſeeking after grace, is abſolutely neceſſary, Maries part Luke 10.42. though the entertaining of Chriſt was as neceſſary as any outward buſineſſe, yet it was not neceſſary in compariſon of that one thing, for without this a man cannot be ſaued, which hee may without any thing elſe hauing this. Let vsus therefore in the feare of God bee ſtirred vppe, not ſo greedily to hunt after the things of this life, but to labour and ſeeke after this one thing, ſo abſolutely neceſſary to our owne ſaluation. Let vsus neuer reſt till by the vſe of good meanes, we attaine to a plentifull meaſure of grace, and by the ſpirit of grace bee transformed into the image of Ieſus Chriſt.
Come we to the laſt words (with thankſgiuing) the doctrine offered vntounto vsus, hence is this.
That as wee abound in faith, ſo are wee to abound in Doct. 8 thankeſgiuing to God, or (to deliuer it poſitiuely) the propoſition may bee this (the wordes will beare it) as many as abound in faith, they alſo abound in thankeſgiuing to God,As many as ab…und in faith they abound alſo in thankſgiuing to God. it is not poſſible that any ſhould hauehave much faith and little thankefulneſſe to God for his mercy, the woman in the Goſpell beeing aſſured of much mercy in the forgiueneſſe of many ſinnes, returned much louelove to Chriſt Luke 7 47. and certainely, if there bee in the heart abundance of faith, a plerophory, and full perſwaſion of Gods Vſe. 1 mercy, it will ſet the head on worke,We are to examine our ſelues touching the meaſure of our thankſgiuing to God. Pſ. 100.16.11. and make a man ſay with Dauid, what ſhall I render vntounto the Lord for all his benefits towards mee, yea it will make him keepe a continuall remembrance, with a ſerious acknowledgement of Gods mercy towards him, and to dedicate and conſecrate his body and ſoule, and all that hee hath, to the honour and ſeruice of almighty God, for that is true Vſe. 2 thankeſgiuing to God.According to the meaſure of our thankſgiuing to God for his mercy in Chriſt ſo is the meaſure of our faith. Let no man then deceiue himſelfe, but take it for an infallible rule, that according to the meaſure of our faith, wil euer be the meaſure of thankſgiuing.
And againe, according to the meaſure of our thankſgiuing to God for his mercy in Chriſt, ſo is the meaſure of our faith, and remember withall that if our thankeſgiuing to God bee not greater for his mercy in Chriſt,Note. then it is for other bleſſings vouchſafed, wee hauehave no faith at all, happily wee can open our mouthes and bleſſe God for our health, our wealth, and other outward good things, (which is commendable indeed) but if we hauehave not our hearts more inlarged, if wee cannot more bleſſe God for the worke of faith in our hearts, by the miniſtry of his worde, and for his mercy apprehended in Ieſus Chriſt our hearts are not right within vsus, for that is the greateſt bleſſing of God that can bee vouchſafed in this life, and if wee be more thankfull for other bleſſings then for that, we hauehave as yet no apprehenſion of Gods mercy in Chriſt at all.
Examine thy ſelfe therefore whoſoeuer thou art, haſt thou no thankſgiuing to God for that excellent gift of faith apprehending the mercy of God in Chriſt, or leſſe thankſgiuing for that, then for other inferior gifts? certainly then thou haſt no faith at all.
And againe, haſt thou thine heart enlarged, is the very ioy of thine heart, and canſt thou more delight to bleſſe God for his mercy apprehended by faith in Chriſt, then for any other good thing that is a ſure argument of a ſound faith, yea, that is a greate argument that faith doth inwardly abound in thine heart, and then thou maiſt iuſtly reioyce and ſay, bleſſed bee God my faith increaſeth, and I ſhall certainly goe on daily to a clearer ſight of Gods mercy in Ieſus Chriſt, and in the end bee made truely conformable to my head and Sauiour the Lorde Ieſus.