Commentary Upon Philemon, Exposition · Verse 25
25 The Grace of our Lord Ieſus Chriſt, be with your Spirit, Amen.
The order of the words.Hitherto of the firſt part of the Concluſion, which is the ſalutation ſent from others: Now of the ſalutation that commeth from him-ſelfe, which is as his laſt farewell, and ſhutting vppe of the whole Epiſtle, and (as it were) a ſolemne taking of his leaue of him, and the reſt; which is thus much in effect, [Grace bee with your Spirit.] The firſt part, or former word, is amplified and enlarged by the efficient cauſe from whence it commeth and proceedeth; to wit, Chriſt Ieſus, who is alſo declared by that Soueraigne Authoritie which he hath ouer all: Our Lord. Laſtly, the whole Prayer is garniſhed with a certain exclamation of heartie wel-wiſhing to them in the laſt word, [Amen.] Thus much touching the Order.
The Interpretation of the words.Let vsus come to the Interpretation of the Words, and ſearch out the meaning of them by other places of Scripture. Wherein we are to conſider what is meant by grace: why it is called [The Grace of our Lord Ieſus;] why he is called [A Lord.] why [Our Lord,] what is meant by [Spirit,] what is meant by [your Spirit,] and laſtly, what is meant by this word [Amen.] Firſt, touching [Grace] (whereof we hauehave ſpoken before, Verſe 3.) we muſt vnderſtand, that there is a two-fold Grace mentioned in the word of God; pCalled Gratia gratū faciensOne, which maketh a man gracious and acceptable to God, which is the free fauour and louelove of God, whereby he is well pleaſed, and exceedingly contented with his elect in Chriſt his beloued ſonne: which is in God himſelfe, and in no Creature whatſoeuer, either Saint or Angell. The other, is Grace freely qCalled Gratia gratis data.giuen to men, both common to the elect and Reprobate, or proper to the elect onelyonly, which are ſupernaturall and ſauing graces. The former, is called the firſt Grace, which is no inharent quality in vsus, but an eſſential property in God, and the cauſe of all graces in vsus, and the Fountaine of all benefits that flow vntounto vsus. Thus it is taken in many places, as Rom. 1, 7. and 3, 24. and 4, 16. and 11, 6. The latter, is called the ſecond Grace, becauſe it is deriued from the former, as we ſee 1. Iohn 1, 16. and 1. Pet. 1, 14. and 5, 10. and 2. Pet. 3, 18. Now in this place, I vnderſtande it of the fauour and LoueLove of GOD, with the which hee beganne his Epiſtle before, and with which heere he cloſeth it vppe, ending euen as hee made his entrance.
Secondly, hee calleth this [The Grace of our Lord Ieſus Christ] for two Cauſes; firſt, becauſe he is the fountaine of it, he is as the Well-ſpring, we hauehave it not of our ſelues, we hauehave it from him, according to that which the Euangeliſt Iohn ſetteth downe, rIohn 1, 16.Of his fulneſſe we hauehave all receiued, and Grace for Grace. Secondly, it is called [the Grace of Chriſt,] not of God the father, not of God the Holie-Ghoſt, but of Ieſus Chriſt our Lord, becauſe hee is the meanes, or as the Cunduit-pipe, whereby he it is brought and conueyed vntounto vsus; Thus the ſame Euangeliſt ſpeaketh in the wordes following; ſIohn 1, 17.The Law was giuen by Moſes, but Grace and Truth came by Ieſus Christ. He it is that is the Mediation and Propitiation for our ſinnes, he hath purchaſed the fauour of God, he hath wrought reconciliation for vsus, ſo that through him we are accepted of God the Father, and beloued in his beloued, Ephe. 1. 6.
Thirdly, we muſt conſider the Title giuen to Chriſt Ieſus, hee is called a Lord or Ruler, and that in many reſpects: Firſt, by creation, in that he made vsus of nothing when we had no being, tIohn 1, 3.For all thinges were made by him, and without him was nothing made that was made. Secondly, by right of Inheritance, uHeb. 1, 2. Pſal. 2, 8.For he is made Heire of all thinges. Thirdly, by right of Dominion, for he hath Dominion ouer all things, and ouer vsus alſo; ſo that he ruleth, preſerueth, and keepeth vsus as his owne to eternall life, being bought with his moſt preciour blood. None of them can bee loſt that are committed vntounto him, neither can any plucke them out of his hands. All thinges are put vnderunder his feet, and ſubiect vntounto him.
Fourthly, he is ſaid to be our Lord; he is not onelyonly a Lord, hauing right and might graunted vntounto him ouer others, but hees called our Lord. Firſt, becauſe the Father gaue him a people and choſen Generation, ouer whom he ſhould rule. So then, by reaſon of this donation appointed vntounto him before all worlds, he is truely called our Lord. Secondly, in regard of the work of redemption which he hath wrought for vsus, he alone hath paid the ranſom for vsus, and deliuered vsus from the power of the Deuill: ſo that hee hath the greateſt right of poſſeſſion in vsus. Laſtly, we are thereby put in mind, that we ought ſo to beleeue in Chriſt our Lord, that we put our truſt and confidence in him, and that we reſt throughly perſwaded, that by him we are throughly freed and deliuered from all euill. It is not enough for vsus, or ſufficient to ſaluation, to beleeue Chriſt Ieſus to be a Lord, but we muſt beleeue him to be our Lord. For wee all knowe and beleeue that the Deuill is a Lord, and ruleth in the hearts of the Children of diſobedience; he is the God of this. World, and a Prince that beareth great ſway: but wee doe neyther know nor beleeue him to be our Lord, as we beleeue Chriſt Ieſus to bee the Lord of vsus all.
Fiftly, he addeth [With your Spirit.] He craueth this Grace to be with his Spirit: whereby he meaneth as much, as if he had ſaid with you; one part of man being named for the whole, the more principall part being put for the whole perſon. For man conſiſteth of two eſſentiall parts, of Soule and Body. True it is, the Apoſtle Paule doth ſometimes deuide man into three partes; the Spirit, the Soule, the Body; as when he prayeth for the Theſſalonians; x1 Theſ. 5, 23.That their whole Spirit, and Soule, and Body, ſhould be kept blameleſſe vntounto the comming of our Lord Ieſus Christ. By the Spirit, he vnderſtandeth the mind, reaſon, or vnderſtanding, which elſe-where hee calleth the yEphe. 4, 23. Heb. 4, 12. Ephe. 4. 17, 18.Spirit of your mind. This is nothing elſe but a faculty of the reaſonable ſoule, which is ſeen, in inuention and iudgement. By the the Soule, he vnderſtandeth the inferior faculties and powers, as the will, and affections: both which followeth the body, which is the Inſtrument whereby the Spirit and Soule do worke. By the Spirit in this place, is not meant onelyonly the minde, or onelyonly the Soule, but the whole man is to be vnderſtood; as it is expounded Phil. 4. 23. The Grace of our Lord Ieſus Chriſt be with you all. And Col. 4, 18. Grace be with you: yet he nameth the ſpirit, becauſe it is the principall ſubiect and ſeat of grace.
Sixtly, the Apoſtle proceedeth and ſaith [Your spirit,] hee ſpeaketh not to Philemon alone, ſaying, [With thy Spirit;] but he enlargeth his heart, and ſaith [With your Spirit,] as ſpeaking to many. Whereby wee are to vnderſtand thoſe to whom this Epiſtle is written and deliuered, to wit; cheefly to Philemon, whoſe Title it beareth, and to Apphia his wife, to Archippus the Miniſter, and to the Church that was in his houſe, to all theſe he wiſheth the Grace of Chriſt.
Laſtly, he endeth with the word [Amen,] which is as much as euen ſo, or ſo be it, or ſo it ſhall be. Indeede it is no part of the former prayer, but it betokeneth and ſignifieth two things; Firſt, an hearty deſire, whereby we wiſh that we may be heard, and that God would anſwere vntounto our requeſts. Secondly, the certainty of our confidence, and the confirmation of our Faith, whereby we truſt that we ſhall be heard. It is an Hebrew worde retained by the Apoſtles in their Epiſtles, and in other places, wherewith we are taught to conclude our Prayers withall, by Chriſt our Sauiour. It is added, to ſhew that we ſhould come with boldneſſe, and beleeue that we ſhall obtaine, truſting in the truth of Gods promiſes.
The poſtſcript of the Epiſtle.Hauing thus laide open the ſenſe and meaning of the wordes in this laſt Verſe, it ſhall not be amiſſe to ſpeake ſome-what of the wordes following, which are the ſubſcription and vnderunder-writing of this Epiſtle, in theſe wordes: Written from Rome to Philemon, and ſent by Oneſimus a Seruant. It is moſt likely, that this Epiſtle was written and ſent at one and the ſame time, with that entituled to the Coloſſians, both becauſe the ſame perſons are named in both the Epiſtles, the ſame perſons writing, and the ſame perſons ſending ſalutations to others; and both of them in the Poſt-ſcript, are ſayde to be ſent by Oneſimus, as it were by a Carrier; only heerein reſteth the difference, that this Epiſtle was deliuered to Oneſimus alone, to bee carried to Philemon a priuate man; but the other was conueyed by Tychicus and Oneſimus, to the whole Church of the Coloſsians, whereof Philemon and his Family were but one part. But touching this ſubſcription, as alſo others in other Epiſtles, we muſt vnderſtand that they were added by men, and are no part of the Cannonicall Scripture, which is the rule of our faith, & to which we muſt yeeld, without all contention or contradiction; and from which, we cannot appeale without intollerable iniury to the ſpirit of God. For, howſoeuer diuers of theſe Post-ſcripts may be true, yet it is very plaine and euident, that ſome of them are falſe, and manie of them verie vncertaine. Of this ſort, is the former Epiſtle to the Corinthians, which is ſayde to bee written from Philippi, and likewiſe to bee ſent by Stephanas and Fortunatus, &c. where two thinges are auouched, and both of them ſeeme to bee falſe. For firſt, it appeareth a1 Cor. 16, 5.that he was not then ar Phillippi a cheefe Citty in Macedonia, that is in Europe, b1 Cor. 16. 8. & 19.but at Epheſus which is in Aſia. Secondly, it may be gathered, that it was ſent by the hands of Timotheus and Eraſtus, c1 Cor. 16. 10.partly out of that Epiſtle, and partly out of the Actes of the dActs, 19. 21, 22.Apoſtles. The like we may ſay of the Poſt-ſcript of the latter Epiſtle; of both the Epiſtles to the Theſſalonians, of both the Epiſtles to Timothy, of that to Titus, and others. And as we ſhew that theſe Poſt-ſcripts, whether true or falſe, were not written by the Apoſtles, but by ſome other men after their dayes, eBeza.for the moſt part either vnlearned, or not ſo well aduiſed: ſo we might affirme and confirme the ſame touching the Inſcriptions or titles prefixed and ſet before the Epiſtles of Paule, Iames, and the reſt.
For firſt, both the inſcriptions and ſubſcriptions, are variably ſet downe in Coppies, that there can no certainety be gathered out of them, which of them ſhould ſtand as Authenticall. Secondly, ſome of them hauehave both ſtrange and vnfit Titles; as when the ſeauen Epiſtles, written by Iames, Peter Iohn, and Iude; are called ſometimes Canonicall; and ſometimes Catholique Epiſtles: which are Names not found in the Scriptures, and ſeeming derogatory to the reſt of the Epiſtles, as though none were Canonicall but they. Thus much ſhall ſerue and ſuffice to giuegive warning, both touching Inſcriptions and Subſcriptions, both which are of one ſtampe, and no part of the pure word of God: whereof more might be ſpoken, if it were eyther neceſſary, or profitable, or expedient.
Obſeruations pointed out in this verſe.The next point, according to the order obſerued in the former wordes, is to point out ſuch obſeruations as might be enlarged and amplified for our inſtruction. Firſt of all, we ſee heere, that as in the entrance of the Epiſtle, and as it were at their firſt meeting, he wiſhed vntounto him the Grace of Chriſt, ſo he doth in the farewell and departing: thereby teaching, that nothing is better or more to be deſired then his Grace: that all our Salutations and Farewels, ſhould be grounded in his Grace: this muſt be the beginning and the ending of all our talke and communication.
Secondly, when the Sonne of God is called Ieſus, wee obſerue againe that he is a perfect and abſolute Sauiour, the alone Sauiour, inaſmuch as the worke of our Saluation and Redemption is wholly and onelyonly wrought out by him, and no part left vnfiniſhed, and reſerued for any Creature in heauen or in earth: fActs 4, 12.For among Men there is no other Name giuen vnderunder Heauen, whereby we may be ſaued, but by the name of Ieſus. And the Apoſtle ſaith. Heb. 7. gHeb. 7, 25.He is able perfectly to ſaue them that come vntounto God by him, ſeeing he euer liueth to make interceſſion for them. Let vsus learne by this Name, giuen to the Sonne by the Father, and brought from Heauen by an Angell, that in our ſelues we are as loſt Sheepe, and going aſtray. We are wretched Sinners, lying vnderunder the heauy wrath of God; hee came to ſeeke and to ſaue that which is loſt. Wee are Priſoners, he came to ſet vsus at liberty; we are wounded, he came to cure vsus; we are dead, hee came to reſtore and reuiue vsus. No man can truely and with a feeling heart ſay, Chriſt is my Sauiour, vnleſſe he finde, that without him he is vtterly loſt and caſt away. Againe, this is a wonderfull comfort to our hearts, that beeing ſhut vp vnderunder ſinne and condemnation, the Lord had mercy vponupon vsus, and made an euerlaſting Couenant of Grace with vsus, that his owne Sonne ſhall bee our Redeemer. Hence it is that the Angels h1 Pet. 1, 12.Who deſire to looke into the Mysteries of the Goſpell, ſo greatly reioyced when Christ was borne, and themſelues ſent to publiſh the glad tydings thereof. Luke 2. iLuk. 2, 10, 11Behold, I bring you tydings of great ioy that ſhall be to all the people; that vntounto you is borne in the Citty of Dauid a Sauiour, which is Christ the Lord. If theſe bleſſed Spirits bee thus affected at the birth of Chriſt, who came not to bee a Sauiour and Redeemer vntounto them, becauſe they did want the benefit of Redemption: how much more ought we to reioyce whom this glorious worke doth cheefely concerne; yea ſo much, that if we wanted this Sauiour, it had beene better with the Beaſtes of the field, and the creeping thinges of the Earth, and the Fiſhes of the Sea, and the Fowles of the Ayre, then with vsus, with vsus (I ſay) that were fallen from him. For the end of the vnreaſonable Creature, is the ende of his woe; but the death of man without a Mediator, is the beginning of woe.
Thirdly, the Sonne of God is called Chriſt, which ſignifieth as much as annointed. In the time of the Old Teſtament, three ſorts of men were annointed with Materiall Oyle; Kings, Prophets, and Prieſts. This Legall annointing, was a Type and Figure of the annointing of Chriſt let is, who kIohn 6, 17.was ſet apart from all Eternity, to doe the Office of a Media our beetweene GOD and Man, lPſal. 45. 7. Eſay 61, 1. Iohn 3, 34.and had the fulneſſe of the Spirit powred into his Man-hoode; and therefore hee is a King, to gather and gouerne his Church; a Prophet, to reueale and teach the will of his Father; a Prieſt, to make ſatisfaction and interceſſion for the ſinnes of his people. From nence we learne, that when we are baptized into Chriſt, and are called to the profeſſion of the Goſpell, we are after a ſort conſecrated and ſet apart to bee mReuel. 1, 6.ſpirituall Kings, ſpirituall Prophets, and ſpirituall Prieſts: we hauehave the ſame Oyle of gladneſſe, not indeed as he hath it which is without meaſure, but a ſmall pittance of it, and a little meaſure, whereby we are called Chriſtians of Chriſt; that is, men annointed with the Oyle wherewith Chriſt himſelfe was annointed, albeit in a farre inferiour degree. This the Apoſtle Iohn ſetteth downe, n1 Iohn, 2, 27.The annointing, which ye receiued of him, dwelleth in you, &c. and that ſame annointing teacheth you all thinges. EueryEvery one pleaſeth himſelfe in the title of a Chriſtian, all men chalenge the name of Chriſtians as their proper right, and would cry out of extreame wrong, to be denied a portion in this honour: but aske them what Chriſt ſignifieth, and how themſelues become Chriſtians, they are able to anſweare nothing at all. But let vsus take heede we doe not deceiue out owne heartes, and flatter our ſelues in a bare title, when the truth of the thing doth not belong vntounto vsus. If a poore ſimple Begger that hath nothing but ragges and rents to brag and boaſt himſelfe off, ſhould fooliſhly perſwade himſefe he were a King, and Monarch of the world, could this vaine opinion any whit auaile him, or miniſter any comfort vntounto him? In like manner, if we delight to be called Chriſtians, and yet want the annointing of Chriſt, we are as farre from being true Chriſtians, as the former begger is from being a Prince of the earth. Wherefore, if wee will hauehave the thing, with the name, and the truth, with the title, we muſt bee as Kings, bearing ſway ouer our owne luſtes, and proclaiming continuall warre againſt the Deuill, the World, and the fleſh. We muſt thus raigne ouer our ſelues, and then we ſhall be Kings indeed. We muſt be carefull to hauehave the word dwell plentifully in vsus, and endeuour to inſtruct others. We muſt offer vp ſpirituall ſacrifices acceptable vntounto the Father; we muſt make prayers and ſupplications vntounto him, and reſigne vp our ſelues, our ſoules and bodies to his ſeruice. A carnall Chriſtian that liueth in the fleſh, is no Chriſtian. An ignorant Chriſtian that walketh in darkeneſſe, is no Chriſtian. Such then, as are led by their owne luſtes, and carried away by their owne corruptions, giuing themſelues ouer to all looſeneſſe of life, are not ſpirituall Kings, but very Slaues and Bond-men, nay the baſeſt Vaſſals that breath vponupon the earth. Such as are blinde in the matters of God, and hauehave nothing in their mindes, but groſſe ignorance, knowing nothing of religion, nor deſiring to know nothing of the meanes of ſaluation, cannot bee ſpirituall Prophets, but ſottiſh perſons, and blinde men that are not farre from falling into the pit of deſtruction. Such as approach not to the Throne of grace with broken and contrite heartes, and call not vponupon God, are not ſpirituall Prieſts, but come neerer to the prophane Athieſtes, who are ſaide, not to call vponupon God, and thinke it no profit to pray vntounto him.
Fourthly, let vsus conſider the third title giuen to the Sonne of God, hee is called, our Lord: which teacheth vsus to acknowledge him to be the Ruler and Gouernour of his Church, and of eueryevery particular member thereof. And if he be the Gouernour and guide, woe vntounto them that will not be ruled and gouerned by him. When he perſwadeth vsus to perfourme obedience to the morrall Law, he giueth this as the reaſon oExod. 20, 2.I am the Lord thy God. Thus doth the Prophet bring in the lord ſpeaking vntounto vsus, pMal. 1, 6.If I be your Lord, where is my feare? We muſt therefore conforme our willes to his will, and reſigne body and ſoule to be ordered and directed by him. All men are willing to acknowledge Chriſt a redeemer, but not a Ruler: a Sauiour, but not a Lord. EueryEvery man would gladly and willingly hauehave a portion in Chriſtes redemption, but they regard not to perfourme him any obedience. They are forward to heare of this Mediatorſhip: but they take no delight to heare of his Lord-ſhip: they louelove not to be vnderunder his dominion, they care not for the bearing of his yoake, they deſire not to yeelde ſubiection to his word. They determine to make their luſtes to be their Lordes, and themſelues ſeruants and ſlaues to their ſinnes. Theſe are ſuch as hauehave another Lorde ſet ouer them, which ruleth in their hearts, to wit; the Prince of darkneſſe, and the God of this world, his workes they do, his luſts they fulfill, and to him they obey. Theſe are thoſe enemies mentioned by Chriſt, Luke 19, 27. that will not that he ſhould raigne ouer them, who in the end ſhall be brought and ſlaine before him. Wherefore, if euer we looke to finde Chriſt our Sauiour, let vsus firſt make him our Gouernour: if wee would hauehave him be our iuſtification, let him become alſo our ſanctification; if we would hauehave him eaſe vsus of our burthen, and refreſh vsus of our wearineſſe, we muſt take his yoake vppon vsus, and ſuffer our neckes to be acquainted with it.
Fiftly, obſerue that the Grace heere asked for Philemon and others, to whom the Apoſtle wrote, is called the grace of Ieſus Chriſt; to teach vsus that Gods graces and benefits come vponupon vsus thorough him, and as nothing was made without him that was made, ſo nothing is giuen without him that is giuen. If then, we would hauehave right and intereſt in any of the bleſſinges of God, we muſt labour to be in Chriſt, and to hauehave aſſurance that wee are in Chriſt. If we touch and taſt any of them, and yet be not ingrafted into him, we are Vſurpers, and no better then Theeues and Robbers; wee hauehave no more right and Title to any of the Creatures or Graces of God, then the Theefe hath to the true mans purſe. Chriſt Ieſus is heire of all things, and we by him. For, if pRom. 8, 17.we be ſonnes, then are we heyres, euen the heires of God, and heyres annexed with Chriſt: as for the vngodly, they are Baſtards, and not ſonnes, and the Baſtard cannot inherit, hee is barred from claiming any intereſt in the inheritance.
True it is, ſuch as are out of Chriſt, doe many times abound in earthly bleſſings, and they enioy Houſes, and Landes, and Temporall poſſeſſions, and they can ſhew their Writings, and Conueyances, and Leaſes, & Deeds, and Euidences, how they holde their inheritances from men: yet notwithſtanding all theſe, in the middeſt of them they are miſerable, and that for three cauſes.
Wicked mens caſe, euen in earthly things, is moſt miſerable.Firſt, becauſe albeit they may hauehave many thinges, yet they can hauehave right to nothing, and they lay hold on ſuch things as doe not belong vntounto them. God made the world, and all things therein for his own ſonnes, not for the baſe borne; for his Seruants, not the Deuils ſlaues. They are like the Moth which breedeth in another mans Garment, but is ſoone ſhaken out: the Moth hath no right to be there, and therefore is bruſhed off, or picked out, and caſt away. This is the compariſon qIob 27, 16, 17, 18.of the Holy-Ghoſt, teaching that all vnregenerate perſons are Intruders, and can lay no lawfull claime by the Law of God, to the thinges they poſſeſſe; and therefore, the Land-lord of the world, may and will thruſt them out at his pleaſure.
Secondly, as their right is nothing, ſo they want the right vſe of them. If they had right vntounto them, yet had no comfortable vſe of them, it were a great iudgement: but theſe men hauehave neither. The Apoſtle teacheth, rTitus 1, 15.that Ʋnto the pure, are all things pure: but vntounto them that are defiled, and vnbeleeuing, it nothing pure, but euen their Minds and Conſciences are defiled. There is no peace to the wicked: in the midſt of ioy they are in heauineſſe, in the midſt of life they are in death, ſDan. 5, 6.like Belſhazzar, who in the middeſt of his Feaſt and fulneſſe, ſaw the hand-writing vponupon the wall, as a Prognoſticate of his deſtruction.
Laſtly, albeit they hauehave the bleſſings of God, and keep them in bondage, yet withall they poſſeſſe the Curſſe of God, which alwaies waiteth vppon them, and is ready to ſeize vponupon them. The Theefe liueth alwaies in feare of the Iudge, and of the day of Aſſiſes, ſo doe theſe men liue in continuall daunger of Gods Iudgement and punniſhment, which ſhall one day meete with them.
Sixtly, obſerue that he deſireth grace to reſt in their ſpirits: and albeit he meane heeereby their whole perſons (as we hauehave ſhewed before in ſetting downe the Interpretation of the wordes) yet heereby he aſſigneth the proper Seat of Grace, to be the Soule. For the Grace of Chriſt, is an inward and ſpirituall thing, and therefore taketh vp the inward and ſpirituall part of man. Indeed, when once grace is entred into the heart, and ſitteth there as a Queen to order all our thoughts and affections, it wil ſpread it ſelfe through the whole man, and afterward as it were goe out of the dores into the outward actions. We ſee heereby where grace is eſpecially felt: for as the Soule is the ſubiect of it, ſo the Soule hath the eſpeciall feeling of it. Our Iuſtification and forgiueneſſe of ſinnes, the peace of conſcience which paſſeth all vnderſtanding is felt in the Soule: yea, Glorification and eternall life throgh Ieſus Chriſt is felt in the Soule. This teacheth vsus to labour earneſtly tHeb. 13, 9.to hauehave grace in the heart, that from thence it may flow into all our actions. It is not enongh to hauehave gratious tongues, gratious wordes, gratious mouths, we muſt firſt hauehave grace within, and giuegive vntounto God our heartes. Nothing is more deteſtable to God and man then Hypocriſie: there appeareth grace without, but there dwelleth none within: there is great ſhew, but little truth, or rather no truth at all.
Laſtly, obſerue with me the laſt word, whereby the Apoſtle ſhutteth vp the Salutation and the whole Epiſtle, to wit, [Amen.] This is ſet downe in a word, and yet it containeth more then the prayer it ſelfe. For in prayer we teſtifie our deſire, by this we witneſſe our Faith. By this we obſerue that vntounto our requeſts and petitions in prayer, muſt be ioyned Faith and Beleefe, that God will grant the thinges craued. This appeareth in the Prophet, uPſal. 89, 52.Pſal. 89. Praiſed be the Lord for euermore, So be it, euen ſo be it. Wee are taught thus to ſhut vp our prayers, by Chriſt our Sauiour in that platforme which he hath left vsus. Thus the Apoſtle cloſeth and concludeth his Epiſtle, x2 Cor, 13, 13The grace of our Lord Ieſus Chriſt, and the louelove of God, and the communion of the Holy Ghoſt, be with you all, Amen. And indeed praier auaileth onelyonly in them that beleeue: yIam. 1, 6, and 5, 16.It is the prayer of faith preuaileth much, if it be feruent: yea, we muſt aske in faith and not wauer, if we thinke to obtaine any thing at his handes. From hence we learne, that we ought alwaies to labour to giuegive aſſent to Gods promiſes when we pray, and to ſtriue againſt doubting and infidelity. All the promiſes of God z2 Cor. 1, 20.are in Chriſt; yea, and are in him Amen, vntounto the glory of God through vsus. This we ſee in the Father of the Child poſſeſſed, Mark. 9. When Chriſt Ieſus ſaid vntounto him, aMark. 9, 23. 24.If thou canſt beleeue, all thinges are poſſible to him that beleeueth: he anſweared, Lord, I beleeue, helpe mine vnbeleefe. To pray without Faith, is not to pray at all. And to ſay Amen in the end of our prayers, and yet to pray with doubting, and without beleeuing, is to make a lie, and to teach our tongues to deceiue our hearts. For this is a great iarre and diſcord, when infidelity is in the heart, and faith in the tongue: when inwardly we wauer, and outwardly the mouth vttereth, Amen. More-ouer, ſo often as we vſe publike prayers, they muſt be pronounced and deliuered with that plaineneſſe, feeling, and zeale, as that the people, being thereby moued, and their faith and affections going with that which is deliuered and prayed for, may anſwere Amen vntounto that which is deſired. This is it which the Apoſtle toucheth, 1 Cor. 14. b1 Cor. 14, 15 16.I will pray with the ſpirit, but I will pray with the vnderſtanding alſo: I will ſing with the ſpirit, but I will ſing with the vnderſtanding alſo: Elſe when thou bleſſeſt with the Spirit, how ſhall he that occupieth the Roome of the vnlearned, ſay, Amen at thy giuing of thankes, ſeeing he knoweth not what thou ſaieſt. This reprooueth the Popiſh and Romiſh Liturgy, that vſe in diuine ſeruice a ſtrange and vnknowne tongue, whereby the people are nuzeled in ignorance, and can receiue no c1 Cor 14, 19, 1….edification or inſtruction. And heereby conſider the deepe deuiſe of the Deuill, how farre he hath preuailed in this falſe Church. For when he ſaw he could not thus farre hauehave the vpper hand, as vtterly to caſt the word out of the Church, and to take away the vſe of prayer; when he perceiued it to be vnpoſſible to roote out the word of God, and to aboliſh the inuocation of his holy name, he fell to worke another way, and that is, to ſuffer the thinges to remaine, and to take away the right and profitable vſe of them, ſo that albeit the word is read, it is read without knoledge: and albeit prayers be made, yet they are made without comfort. Thus the names of the worde and prayer remaining, the benifite of them is taken away. The like we might ſay of the Sacraments, eſpecially of the Supper of the Lord: they will ſeeme to hauehave it, yet in truth they want it: to allow of it, and yet they deſtroy it and aboliſh it. If the Deuill ſhould vtterly remoue theſe thinges out of the way, ſo that the names, neither of the word, nor of prayers, nor of the Sacraments were heard among them, all men might diſcouer this deceit, no man would eaſily be ſeduced by this palpable groſſeneſſe: but he is a more cunning worke-man, he can hide his ſnares from being ſeene, ſo that he will not hauehave them vtterly remooued and renounced, that the people might ſay, we hauehave the word reade vntounto vsus, wee hauehave good prayers ſaide among vsus, we hauehave the Sacraments with vsus, yet all is done in a ſtrange manner, the Prieſt vſeth a ſtrange tongue, and the people are nurtured in ſtrange ignorance. For the word is heard ignorantly, praiers are made ignorantly, and the Sacraments are receiued ignorantly. The whole frame of the Popiſh Religion is maintained by ignorance. Thus much of the generall obſeruations, that might be enlarged and farther amplified, which I hauehave briefly pointed out: and albeit all of them be very pertinent, yet I will in this manner paſſe them ouer. Now let vsus handle the perticular Doctrine that ariſeth from this Salutation.
[The grace of our Lord Ieſus Chriſt, be with your Spirit, Amen.] This is the laſt clauſe of the Epiſtle, wherein he wiſheth the ſame that he did in the beginning, to wit, the grace of Chriſt. If there had beene any more notable or excellent bleſſing to craue and deſire for him then this grace of Chriſt, no doubt he would hauehave asked it, and ſhould hauehave obtained it for him. Hee would hauehave made ſome mention of it, either in the beginning or at the latter ending, or in ſome other place of this Epiſtle. But ſeeing we finde no other bleſſing rehearſed or required, beſide this grace of Chriſt, it is moſt certain the Apoſtle knew no greater or better guift then this grace of chriſt. And indeed, he which nameth and commendeth the grace of Chriſt, doth except or exclude nothing which is good for vsus, or profitable vntounto vsus, either in this life, or in the life to come. For the grace of Chriſt, whereby we vnderſtand the free fauour of God, which we by no duties or workes hauehave deſerued, or can any way deſerue, comprehendeth vnderunder it, as it were within the compaſſe of it, eueryevery good thing, and eueryevery perfect guift. For the ſpirituall bleſſings of God; as Remiſſion of ſinnes, Iuſtification, Sanctification, and eternall Life, doe all flow from this grace as from a Fountaine. Now it is called the grace of Chriſt, and that fitly and worthily; becauſe he hath obtained it for vsus, by the price of his owne precious bloud he hath deſerued to hauehave the ſame beſtowed vponupon vsus. For the grace of God the Father properly belongeth vntounto him, and Chriſt Ieſus, his naturall ſonne, in whom alone he is well pleaſed, is the Treaſure & Store-houſe of his Father, by whoſe hand is beſtowed whatſoeuer is beſtowed vponupon vsus.
Doctrine 1. Spirituall thinges are to be prayed for, and preferred before earthly thinges.Seeing therefore the Apoſtle maketh ſo great reckoning of this grace, that he ſpeaketh of it firſt and laſt, and remembreth it in the beginning and in the ending, and ſendeth this Salutation vntounto him, wee learne from hence, that Spirituall thinges are to be prayed for and preferred before earthly thinges: they muſt hauehave the firſt place, and earthly thinges be ſet in the laſt place. This appeareth in that forme of bleſſing, which God preſcribeth vntounto Aaron and to his Sonnes, dNum. 4, 6, 23, 24.Thus ye ſhall bleſſe the Children of Iſraell, and ſay vntounto them, The Lord bleſſe thee, and keepe thee, the Lord make his face ſhine vponupon thee, and be mercifull vntounto thee, The Lord lift vp his countenance vponupon thee, and giuegive thee peace. Heere we ſee what the Prieſts and Leuites were eſpecially to craue; to wit, the fauour of God, and his free grace. This is plentifully prooued in the Pſalmes of Dauid, as Pſal. 4. ePſal. 4, 6.Many aske, who will ſhew vsus any good; but Lord, lift thou vp the light of thy countenance vponupon vsus: where he ſheweth, that the multitude call for Riches, and Honour, and Pleaſure, and account them the onelyonly good thinges: but the godly preferre the fauour of God before all, and make it their chiefe felicity. And in another place, fPſal. 80, 3.Turne vsus againe, ô God, and cauſe thy face to ſhine, that we may be ſaued. The Church was now in affliction, they wanted temporall bleſſings, yet their chiefe deſire was, to feele the louing countenance of God to ſhine vponupon them. This appeareth farther vntounto vsus, in the Lordes prayer, left vntounto vsus by Chriſt our Sauiour, to direct vsus to pray: he teacheth and preſcribeth this order vntounto vsus, that gMat. 6, 9.we firſt of all aske ſuch thinges as concerne God and his glory, and then thoſe thinges that belong to our ſelues. Thus are the prayers directed that the Apoſtle Paule maketh, and offereth vp for the Churches to which he writeth, he craueth aboue all thinges grace and peace: he deſireth, that they might hauehave hEphe. 1, 7, & 3, 16. Colloſ. 1, 9.the Spirit of wiſedome and of reuelation, that the eyes of their minde may be lightned, that they may be ſtrengthened in the inner man. Yea, this is ſo plaine and pregnant a truth, that the very Heathen in their beſt meditations hauehave confeſſed iVirgil. eclog. 3. A louelove principium.this, that God muſt hauehave our firſt thoughts, and the beginning of all our workes, who bleſſeth thoſe that are ſo begun, and giueth vntounto them good ſucceſſe. If all theſe Teſtimonies, produced out of the Old Teſtament, alleaged out of the New, and confirmed by the vniforme conſent of the Gentiles, be laide together, wee may gather from thence, that in our praiers and iudgements we are to preferre and deſire eſpecially and principally ſpirituall things.
Reaſon 1.If any doubt remaine in vsus, let vsus conſider the reaſons, that ſo it may bee remooued. Firſt, Spirituall and Heauenly bleſſings are beyond all compariſon more excellent, and bring more ſound ioy of heart then earthly bleſſings can doe. The Prophet teſtifieth this by his owne experence kPſal. 4, 7.Thou haſt giuen me more ioy of heart, then they hauehave had, when their Wheate, and their Wine, did abound. The thinges of this life are corruptible: the thinges of the life to come are incorruptible. The Apoſtle Peter ſpeaking of the inheritance of eternall life, calleth it l1 Pet 1, 4.immortall and vndefiled, and that withereth not, reſerued in heauen for vsus. But among the earthly Treaſures, what more excellent then Gold? Yet he calleth it m1 Pet. 1, 7, 18.the Gold that periſheth: and afterward, Ye are not redeemed with corruptible thinges, as Siluer and Gold, from your vaine conuerſation, but with the precious bloud of Chriſt, as of a Lambe vndefiled, and without ſpot. If then all worldly thinges, euen thoſe that be moſt pure and precious, be tranſitory and corruptible, they are not chiefly to be eſteemed.
Reaſon 2Secondly, howſoeuer the wedge of Gold preuaileth much with men, and can in a manner doe all thinges: yet it is of no force with God, it cannot remoue his iudgements or turne away his wrath from vsus, it cannot redeeme or pay the ranſome of one Soule, we were boght with a greater price. Hence it is, that the Prophet ſaith, nPſal. 49, 6, 7.They truſt in their goodes, and boaſt themſelues in the multitude of their Riches: yet a man can by no meanes redeeme his Brother, he cannot pay his ranſome to God. If riches (that can doe much) could doe this, then the richeſt ſhould be the happieſt: and the pooreſt men ſhould be the moſt miſerable. But this ſtandeth not with the will and wiſedome of God. To this purpoſe the Prophet Ezekiell ſaith, oEzek, 7, 19. Zeph, 1, 18.They ſhall caſt their Siluer in the ſtreetes, and their Gold ſhalbe caſt farre off: their Siluer and their Gold cannot deliuer them in tht day of the wrath of the Lord: they ſhall not ſatisfie their Soules, neither fill their Bowels, for this ruine is for their iniquity. The rich man thinketh himſelfe fenced againſt all dangers of ſoule and body, and knoweth not his owne errour, and ignorance, and folly. It is the ſpirituall Armour that gineth ſtrength, it is the ſpirituall Graces of God that doe defend vsus: one drop of them is better then an whole Riuer or a great Sea of earthly bleſſings.
Reaſon, 3.Thirdly, the obtaining of ſpirituall thinges is the cauſe of the other bleſſings. They bring with them, when they come, earthly thinges. When we get wealth, we doe not by it get Heauenly wiſedome: for many times, they hauehave the greateſt riches, that hauehave the leaſt Religion. But when we get Godlineſſe into our hearts, it bringeth with it a competent and conuenient meaſure of all outward thinges. The Prophet ſaith, pPſal, 34, 10.The Lyons doe lacke and ſuffer hunger, but they which ſeeke the Lord, ſhall want nothing that is good. He knoweth what is good for vsus, better then we doe for our ſelues: as the Father knoweth what is good for the Childe, better then the Childe doth, and therefote he doth not ſay, they ſhall want nothing, but nothing that is good. Likewiſe, the Apoſtle, 1 Tim. 4. q1 Tim. 4, 8.Godlineſſe is profitable vntounto all thinges, and hath the promiſes of this life, and of the life to come. He doth not ſay, that riches are profitable to all thinges, neither doth he affirme that they hauehave the promiſes of this life and of the life to come; but Godlineſſe hath thoſe profits and promiſes. So then, if we lay theſe thinges together and conſider, that the ſpirituall bleſſings being incorruptible, and inuiſible, and eternall, are in themſelues more excellent; that they are of great force and power with God; whereas the earthly, are vaine and tranſitory, weake, and vnable to remoue any iudgement, and that Heauenly bleſſings are cauſes of the earthly, and companions with them: we may truely gather and collect from hence, that it is our duty to preferre and pray for ſpirituall things before tranſitory, for heauenly thinges before earthly, for eternall thinges before temporall.
Vſe 1.Now let vsus ſee what vſes will ariſe from hence. Firſt of all, this ſerueth to condemne the practiſe of the greateſt part of men that go cleane againſt this rule. There is no truth of God oftner confeſſed in word, that is more commonly denied in deede. We are willing to acknowledge in iudgement the excellency of ſpirituall thinges, aboue all thinges that are mortall and mutable, and among ſpirituall bleſſings the price & priueledge of Gods grace, which bringeth a goodly traine and troope of his greateſt Treaſures: yet notwith-ſtanding our iudgement, rThe firſt reprofe.our affections are chiefly ſet vponupon the world, and our deſires runne after earthly thinges. Such men are wholly earthly and carnall, according to the rule of our Sauiour, ſMath, 6, 21.Where your treaſure is, there will your heart be alſo. Such can neuer lift vp their mindes vntounto Heauen, that account the earth, and earthly thinges, their chiefeſt Treaſure: as on the other ſide, they can neuer ſettle their deſires and ſtudies vponupon the earth, that eſteeme the Heauens and Heauenly thinges their greateſt Treaſures. When the Stomacke is ouerladen with meate and ouer-burdened with the ſame, there followeth an obſtruction and ſtopping of the paſſages of Nature: ſo the inordinate deſires of the world preſſing downe better things, bringeth a forgetfulneſſe of God, and ſo ouerfilleth the heart, that it oppreſſeth and ſuppreſſeth all care and cogitation of a better life. For euen as we ſee, that when the ſhadow groweth leſſer; the heate groweth greater; but when the ſhadow groweth greater, the heat groweth leſſer, ſo it fareth and falleth out with vsus, whē this (world which is but a ſhadow) taketh vp the leaſt roome in our hearts, then the louelove of the world to come, is the greateſt in vsus: but when this preſent world and the thinges therein, occupie the greteſt ſpace and place in our heartes, then the heat that was kindled in vsus toward heauenly thinges is abated and diminiſhed. Theſe two, the louelove of this world, and of the world to come, are ſo croſſe and contrary one to another, that they cannot reſt and remaine in the higheſt degree within vsus, but one cooleth and quencheth the other, one ouercommeth and ouermaſtereth the other. We would account him a foole and deſtitute of ordinary vnderſtanding, a ſimple man or a very Child, that would preferre Copper before Gold, a graine of Barly before a Pearle or precious Stone, or would make choiſe of Chaffe before the Wheate, or chuſe the Huskes before the Corne, and yet there are a thouſand and ten thouſand worſe Fooles in the World, which take themſelues to be great wiſe men, prudent and politike men of deepe and profound reaches, who would diſdaine and ſcorne at it to be accounted either Childiſh or fooliſh. Naball was t1 Sam. 25. 25.a rich man, and no doubt tooke himſelfe and was taken of others to be a wiſe man: yet ſetting his minde wholly vponupon his goods, he is called by the Scripture a foole. The rich man mentioned in the Goſpell, uLuke. 12, 16, 17, 18, 19, 20.when his ground brought forth fruits plentifully, thought with himſelfe, I will pull downe my Barnes and build greater, and ſaide to his Soule, Soule, thou haſt much goods laid vp for many yeares, liue at eaſe, eate, drinke, and take thy paſtime: but though he were rich, and therefore thought himſelfe wiſe, yet God ſaide vntounto him, O foole, this night will they fetch away thy Soule from thee, and then whoſe ſhall thoſe thinges be, which thou haſt prouided? Neither was this the caſe and condition of this man alone, but it is the caſe and condition of eueryevery one that gathereth riches to himſelfe, and is not rich in God. This rich man is dead and gone: but hee hath left a plentifull of ſpring and a great generation behind him. Looke vponupon mens liues, and ſee whether the cares of this life, be not the firſt in their thoughtes, purpoſes, prayers, and practiſes. GiueGive them enough of this world, and let him that will, take the world to come. All their ſtudy, all their toyling and moyling is for the red and white earth, that is, for Gold and Siluer, and other traſh of this world, as if they could neuer be full of it, as if they would neuer be weary of it, as if they ſhould neuer depart out of it. It is ſaide of Salomon Prou. 30 xProu. 30. 15.The Horſſe-leech hath two Daughters which cry, bring, bring, ſo is it with theſe worldly minded men, they can neuer be ſatisfied, they alwaies cry out for more, they will not be content, they cannot ſay, they hauehave enough. It is a token of a brood baſely borne, that reſpecteth not the inheritance of ſonnes: ſo it is an euident ſigne that wee are not the ſonnes of God, when we minde not the Kingdome that the father hath prepared for vsus, and the ſonne hath purchaſed vntounto vsus. The Beaſtes were borne and faſhioned to looke downe-ward: man created after the Image of God, looketh vpward and beholdeth the Heauens. It is a great diſcord and iarre betweene the eye and the heart, which ſhould goe together: when the eye is caſt vpward, and the heart of man groweth downeward: the eye is fixed aboue, and the heart delighteth to be alwaies groueling vponupon the ground, and glued vntounto the earth.
Secondly, as this Doctrine meeteth with their corruption that hauehave their conuerſation below, in the center and bowels of the earth, yPhil. 3, 20.yThe 2. reprofe.whereas it ſhould be in heauen from whence we looke for a Sauiour, euen the Lord Ieſus Chriſt: ſo it reprooueth ſuch as regard not the obedience to the firſt Table, and duties of piety and holineſſe which are to be perfourmed immediately to God. Our Sauiour, ſpeaking of the firſt Table of the Law, calleth it the firſt and great commandement: firſt, in dignity and order; in dignity, becauſe it comprehendeth and containeth the duties we owe to God: In order of Nature, becauſe from the louelove of God proceedeth the louelove to our Neighbour, Likewiſe great, becauſe it is of greateſt waight and ſtretcheth fartheſt, and is chiefly to be reſpected of vsus. Hence it is, that when an expounder of the law asked him a queſtion, zMath, 22, 36, 37, 38.Maiſter, which is the greateſt commandement in the Law? He anſwered him, Thou ſhalt louelove the Lord thy God with all thine heart, with all thy ſoule, and with all thy minde, this is the firſt & the great commandement. Theſe precepts are firſt commanded, but they are laſt practiſed and leaſt regarded. They are called of Chriſt, great: but they are very ſmall and little, in the eyes of the greateſt part and ſort of men. If they lead an honeſt and ciuill life before men, if they deale iuſtly and truely with their Neighbours, they thinke all is well, they eſteeme themſelues as perfect men, though they liue ignorantly, prophanely, and irreligiouſly, though they hauehave no knowledge of God and of his worde, though they regard not his worſhippe priuatelie or publikelie. If they can ſay, wee are no Theeues, or Murtherers, we are not defiled with Fornication, and Adultery, we pay eueryevery man his owne, and do as we would be done vntounto; they ſuppoſe they beare as good a Soule to God, as the beſt, and ſhall bee ſaued as ſoone as any. But aske them any thing of the worſhip of God, or marke what their practiſe is touching his worſhip, they hauehave no louelove to it, they take no delight in it, their meditation is not vponupon the word, their care is not to ſanctifie the Sabboath, and conſequently the duties which they perfourme toward men, hauehave no right ground to ſtand vponupon, and therefore, though they may bring profit to others, yet can they miniſter no comfort to themſelues. The firſt Table is the heart of all Religion, and the foundation whereupon the duties of Righteouſneſſe are builded. If they proceed not from a religious reſpect to God, they are as an houſe ſet vponupon the Sand, which wanteth a ſure ground-worke.
Ʋſe 2.Secondly, we are put in mind from hence, not to care ouer much for earthly thinges, or to runne ſo farre after them that we forget our ſelues where we are. True it is, wee are bounde and charged in duty to vſe the meanes that God hath appointed for vsus, and to exerciſe our ſelues with diligence, labour, and induſtry in our callings; but we muſt not truſt in theſe meanes and put our confidence in them, and diſtruſt the care and prouidence of God toward vsus. There is a double care for the thinges of this Life: there is a good and godly care, which is neceſſary for eueryevery one; the contrary whereof, is to be careleſſe, idle, waſting, and ſpending vnthriſtily and wickedly, ſuch thinges as are gotten by our labour. This prouidence and fore-caſt is commended and commanded in many places of the Scripture. This the Apoſtle teacheth and ſpeaketh off, 1. Tim. 5. a1 Tim, 5, 8.If there be any that prouideth not for his owne, and namely for them of his houſhold, he denyeth the faith, and is worſe then an Infidell. The other ſort of care, is a care ioyned with griefe and penſiueneſſe, and of this the Apoſtle ſaith, b1 Cor, 7, 32.I would hauehave you without care. This care is an ouer-great care, diſquieting the heart and maketh it bond to the vnrighteous Mammon; this is alwaies to be condemned, as that which breedeth in vsus a diſtruſt in Gods prouidence, and choaketh the louelove of heauenly thinges, and therefore is hurtfull and pernicious. This our Sauiour reproueth in the Goſpell according to Mathew, Chap. 6. cMath 6, 25.I ſay vntounto you, be not carefull for your life, what ye ſhall eate, or what ye ſhall drinke, nor yet for your Body what ye ſhall put on, &c. Behold the Foules of the Heauen, for they neither ſow nor reape. Which of you by taking care, can adde one Cubite to his ſtature? And why care ye for Raiment? Behold how the Lillies of the field do grow, and yet they neither labour, nor ſpinne. Therefore take no thought what ye ſhall eate, or what ye ſhall drinke, or wherewith ye ſhall be cloathed, for your Heauenly Father knoweth that ye hauehave need of all theſe thinges, &c. Wee hauehave the Lord to care for vsus, who knoweth our wants, and the meanes how to ſupply them. He made all thinges before we had our being, to teach vsus his prouidence. All the Mines of Siluer and Gold, that lye in the heart of the earth, are his, and at his commandement. Hence it is, that the Apoſtle ſaith, Heb. 13, dHeb, 13, 5, 6, 7.HaueHave your conuerſation without Coueteouſneſſe, and bee content with thoſe thinges that ye hauehave: for he hath ſaid, I will not faile thee, neither forſake thee: ſo that we may boldly ſay, The Lord is mine helper, neither will I feare what man can do vntounto me. Can we therefore doubt of his ſuccouring of vsus, and the ſupplying of our wants? If we conſider his power, he is God: if his will, he is our Father. Will God forſake or forget his Creatures? Or can a father be vnmindfull or vnmercifull toward his Children? This were to make him no God, no Father, which is Blaſphemy and impiety. The Prophet Dauid hauing himſelfe had a long experience of Gods watchfull eye ouer him, teacheth vsus alſo to depend vponupon him, Pſal. 55. ePſal. 55, 22.Caſt thy burden vponupon the Lord, and he ſhall nouriſh thee: he will not ſuffer the righteous to fall for euer. It is great vanity to be ouergreedy and gaping after the tranſitory thinges of this world, to be carking and caring in the ſeeking for them, and to eate the bread of ſorrow in going about them. We ſhould vſe them, as though we vſed them not: and enioy them, as though we poſſeſſed them, not. To this purpoſe the Apoſtle Peter ſaith, Chap, 5. f1 Pet, 5, 7,Caſt all your care on him, for he careth for you. Wherefore then ſhould we nouriſh immoderate and exceſſiue cares in our boſomes, ſeeing we hauehave aſſurance of Gods care towards vsus? Let vsus truſt in him, and be ſecure without all diſtruſt and feare. If we hauehave ſpent our daies in the following and purſuing after the vaine profits of this life, let vsus bethinke our ſelues what we hauehave done, and ſtudy to redeeme the time that is to come, and conſider wherefore we were created & redeemed. The things that are ſeene are temporall, the thinges that are not ſeene they are eternall. Let vsus aboue all preferre thoſe thinges that are able beſt to preferre vsus. Let vsus not liue heere as men that ſpend all their daies in catching after feathers, and following toyes and trifles that cannot profit. If we ſhould ſee a man waſt his yeares, from day to day, and from monethmonth to monethmonth, and from yeare to yeare, and hauing liued forty or fifty yeares hath done nothing but catch after ſhadowes, runne after Butter-Flies, follow after Gew-gawes, or behold the Moone-ſhine in the waters, or alwayes looke downe vponupon the earth, or alwayes blowe vp Feathers in the Aire: would we not thinke him ſtarke mad, and iudge him out of his wittes? EueryEvery man is ready to accuſe him of Madneſſe, no man would thinke he did him wrong to call him ſo, or craue pardon for that he hath done. But bee not too haſtye to cenſure ſuch, and to paſſe the ſentence of Madneſſe vponupon them, leaſt the Parable be applied to thy ſelfe, and be verified of thy ſelfe. The wiſe man, who knew beſt who are Fooles, and what to iudge of folly, preacheth and proclaymeth both in the entrance and end of his wordes, gEccle, 1, 2, & 12, 8.Vanity of vanities, ſaith the Preacher, Vanity of Vanities, all is Ʋanity. If then theſe things be all vaine, nay; Vanity it ſelfe: it is more then certaine that ſuch as ſpend their time, and waſt their years, and conſume their ſtrength in catching after theſe toyes, theſe ſhaddowes, theſe ſhewes, theſe feathers, theſe follies, theſe triſles, and ſpend more yeares in purſuing after theſe earthly thinges, then they do houres in attaining Heauenly thinges, may truely be accounted Fooles, or Mad-men, or ſottiſh, or ſuch as are poſſeſſed with a Spirit of giddineſſe, that runne vp and downe hither and thether, and know not what they do.
Wee vſe commonly to pittye ſuch as are mad and beſide themſelues and out of their right wittes. None are farther out of the way, nor more deſtitute of true Wiſedome then theſe men are, that hauehave the leaſt care of the beſt thinges, and the greateſt care of the leaſt thinges. Let vsus beeware, leaſt while we thinke our ſelues to be wiſe, we become ſtarke fooles; while we thinke our ſelues ſpirituall, we be proued to be carnall: and while we loath madneſſe and folly in others, we louelove madneſſe and folly in our ſelues?
Ʋſe 3.Laſtly, ſeeing ſpirituall thinges muſt be placed and preferred before earthly, we learne another duty from hence, namely that we ought to make greateſt account of the greateſt bleſſings, and ſuch as are higheſt of all, muſt alſo be higheſt in our eſtimation. Theſe we ought eſpecially to pray for, of the want of theſe, we muſt hauehave a ſpeciall feeling. Wee are ready to aske for our daily bread: but we do not deſire the bread of life, we do not hunger and thirſt after Righteouſneſſe. Wee are wholly ignorant of the right manner and method of praying, wee regarde not to obſerue the order which God hath ordained.
Chriſt Ieſus inſtrcting vsus to pray, hMath, 6.and leauing vsus a perfect pattern how to make prayer, both for matter and method, hath made this the fourth Petition, to hauehave our daily bread giuen vntounto vsus. But we will not pray after this manner, we will not obſerue this direction, we make this our principall care, we make it the firſt Petition, nay; we make it both firſt and ſecond, the third and ſourth, the fift and ſixt: we make it the beginning and the ending, we ſet it before and behinde, wee enter with it, wee conclude with it, wee make it all in all, to hauehave earthly bleſſings, and temporall commodities, and bodily neceſſities ſupplyed vntounto vsus. What a ſhame is it vntounto vsus, that if we will not know the preheminence of heauenly thinges, aboue theſe mortall and tranſitory vanities, we ſhould be ſuch great ſtrangers at home and ſo ignorant of our ſelues and of thoſe parts whereof we conſiſt. Who is ſo ſimple that doth not vnderſtand, that the ſoule is more noble and excellent then the body? If then it be more worthy as being a ſpirit, an immortall ſpirit: ought we not in the firſt place to prouide for it? Ought wee not to adorne it with all ſpirituall graces? Ought we not ſo to quallifie it, as that it may be inheritour of eternall glory? Let vsus therefore affect the things of certaine abode, and ſeeke after Wiſedome, Faith, Sanctification, and the true Riches of the Spirit. If our Treaſure be in Heauen, our hearts will be there alſo.
Let vsus lay vp and locke vp our Treaſure in Immortality: let vsus be ſure to lay a good foundation againſt the time to come. One thing is neceſſary, this is the good part that ſhall not bee taken away from vsus. All humaine thinges are full of vncertainties, and the meanes of their decaying and vaniſhing are manifold, the Ruſt, the Moth, the Canker, the Theefe, beſide a thouſand other caſualties that take them away from vsus. It is an holy and heauenly admonition giuen vntounto vsus by Chriſt, Math, 6. iMath, 6, 33.Firſt ſeeke the Kingdome of God and his Righteouſneſſe, and then all other thinges ſhall be miniſtred vntounto you. This checketh and controlleth the prepoſterous order and bad practiſe of moſt men in their callinges, they ſet the wrong end forward, they labour firſt of all to get wealth and wellfare from day to day, and from yeare to yeare, but neuer thinke of the roote of welfare, and from what Fountain all earthly bleſſings ſpring, to wit; from the grace of God. Let vsus imploy our paines to get Gods fauour, and then tranſitory thinges, Wealth, Peace, Honour, Liberty, and ſuch like will follow, ſo farre as they ſhall bee expedient for vsus: otherwiſe, all our abundance ſhall turne to be our bane, woe, and deſtruction, all thinges ſhall be accurſed vntounto vsus, our Table ſhall be made a ſnare to take vsus and torment vsus. The grace of God in Chriſt is ſufficient to make a man bleſſed: and without it, all other thinges (though we had them in the greateſt meaſure) cannot free vsus from curſednes. Now it is vnpoſſible that euer we ſhuld ſeeke for theſe gratious gifts of God, except we feele our own miſery in the want of thē. It is the want of health which we deſire to hauehave reſtored, & the feeling of our diſeaſe which we deſire to hauehave remoued, that driueth vsus to the Phiſitian. And we hauehave no promiſe to obtaine earthly thinges, except we ſeeke them as we ought to ſeeke them, and follow the right manner that God hath left vntounto vsus to find them. Many ſeeke after them, and pray for them; but they do not obtaine, becauſe they aske amiſſe. It is our duty, not onelyonly to pray for lawfull thinges, but alſo in a lawfull manner. A man may do a good thing after an euill manner: it is in our actions, ſo it may be in our prayers. An indirect and vnſanctified order, may marre and corrupt a good and godly prayer. To conclude therefore, let vsus know, that this grace and fauour of God ſo often remembred in Paules Epiſtles, and ſo often craued and prayed for, to be beſtowed vponupon the Saints, is onelyonly able to giuegive ſatisfaction and contentment vntounto the ſoule to ſtay and reſt vponupon, and therefore we ought aboue all other thinges to labour earneſtly to feele it in our hearts. Indeed, it ſeemeth nothing and baſe in his eyes that hath it not: but when a man once knoweth the worth and value of it, and taſteth the ſweet comforts of it within him, he is ready to ſell all that he hath to enioy it and retaine it, he is content to renounce and forſake all Dignity and Honour, all Glory and Praiſe, all Health and Beauty, all Friends and Fauour, all Wealth and Treaſure, all Ioy and Delight, all Mirth and Melody, yea; Brethren and Siſters, and Lands, and Wife, and Children, and all thinges that may be deare vntounto him, rather then depart from this Iewell of grace, farre in price aboue all the Iewels of this World. It is with vsus in reſpect of ſpirituall thinges, as it fareth with the buyer, while he is in buying his commodity before he is poſſeſſed of it, according to the diſcription of Salomon, Prou. 20. iProu, 20, 14.It is naught, it is naught, ſaith the buyer: but when he is gone apart, he boaſteth. He diminiſheth the goodneſſe of it, he ſaith it is to much, it is not worth the money you aske for it, but when he hath purchaſed and poſſeſſeth it, he praiſeth his penniworths, and iudgeth it better then his money. So is it with all Heauenly graces, ſo long as we are deſtitute of them, we thinke them not worth our labour and trauel, & ſeeking, and enioying, we eſteem eueryevery houre too much, that is ſpent in following the meanes appointed to obtaine them, and albeit God call vntounto vsus kEſay, 55, 1, 2.to come, to buy and eate, to come I ſay, and buy Wine and Milke without Siluer & without mony, yet we hauehave no eares to heare, nor leiſure to attend, nor harts to conſider of his calling. But when once we hauehave found thē, and know the iuſt price and value of them, we would not looſe them for all the World, nor for a thouſand worldes if they were offered vntounto vsus: nay we are willing to ſell all we hauehave, to hauehave them continue and abide with vsus, according to the counſell of the ſame Salomon, Prou. 23, 23. lProu, 23, 23.Buy the truth, but ſell it not, likewiſe wiſedome, and inſtruction, and vnderſtanding. Let vsus therefore grow in louelove with this grace of God, that we may hauehave our hearts eſtabliſhed with it. Let vsus do that now which wee would do at the laſt gaſpe and breath. Then we are ready to renounce the World, and to preferre one drop of grace and faith before a Kingdome. Let vsus now begin to learne wiſedome, let vsus proſtrate our ſelues before the Throne of grace, let vsus neuer giuegive reſt to our ſoules vntill we find it, and let vsus ſue vntounto him that is the Author and Fountaine of all grace, to wit; Chriſt Ieſus, to whom with the Father and the Holy Ghoſt be all glory and praiſe for euer, Amen.
FINIS.