A Commentary on 1 Peter 1-3
The use is first for information. For here is implied the wretchedness of our earthly condition, there is nothing here in this world, but it will corrupt, and is defiled, and will lose his gloss and beauty: An estate that is incorruptible, undefiled, and that withers not we shall never have till we come to heaven. Secondly, for reproof: Oh do not men now know, what a kind of place heaven is? why then do they turn the glory of such an incorruptible estate into the similitude of corruptible things, while they prefer the thing • of this world before the glory of that, which is to come? and why do • 〈…〉 they not that the un 〈◊〉 shall not enter into heaven, and this corruption shall not inherit incorruption? Oh why doth silly man suffer himself so to be bewitched, as with incurable doting to pursue these withering earthly things, and neglect those immarcess • ole felicities in heaven? Thirdly, for instruction, and so the thought hereof should esp •• ially affect us with a desire to seek this immortal and undefiled happiness; and to this end we should, first begin our separation here from the wicked • 2. we should subject ourselves to the incorrupt ordinances of Jesus Christ, if we would have God to be a father of immortality, we must acknowledge him first the king of all ages, and let him make us, and frame us by his ordinances: 3. we must mortify our corrupt natures, and refrain from all things, that may any way corrupt us: 4. we must put on Christ ; for he only hath immortality: 5. and lastly, we must continue in well-doing, as the Apostle shows, Rom. 2.7. we must begin our incorruption hereby sincerity of life: for so this word is • endred, Ephes. 6.24. Lastly, it may serve for singular comfort to a Christian in all distresses, but to think, what a wonderful glorious estate is provided for him, yea even the more he hath experience of the vanity and wretchedness of this world, the more he should admire the happiness he looks for: yea it may be one reason, that the Lord will have his servants thoroughly tried with the miseries of this life, that so they might know the worth of that rest and glory, they look for in the life to come. Oh what reason have men to desire to die, and to hast to the coming of Jesus Christ ? to long for it? to pray for it? to be even impatient in the fervent expectation of it? to sigh after it?
But before I pass from this point, one thing may in general be noted, that is, that all these properties do equally belong to all the Elect: the whole inheritance, and every part of it hath these praises, which hinders not, but there may be a proper reward unto every man; but it is sure, that the wor • t lot in this inheritance shall have the fullness of the perfection of these praises.
Which is reserved, &c. ]
We have the right and title in this world, but the inheritance it self is in the fathers keeping, and possessed as yet by some of our elder brethren, we are in our minority in this world, if thou wert a Prince borne, thou must not inherit the first day, and it is the better for us, that it is so: for so it is the safer from sin, violence, Satan, &c.
For you ] That is, for such as are begotten again: some read in us, or in you, to note, that men must look into their hearts, whether they shall have heaven: For if Christ and his spirit dwell not there, they are never like to come to this glory; but I read it as before, and so it plainly notes, that none but converted Christians have any interest in this inheritance.
Lastly, this inheritance is commended by the place, where it lieth, it is in heaven. The Holy Ghost would have us meditate much even of the very place of our glory; but for explication of this, I propound two things: 1. where heaven is: 2. wherein it excelleth other places.
First, by heaven, I mean not the air, as sometimes the word signifieth: nor yet the heavenly moveable orbs, that are visible above our head, but the place of the blessed, where God dwelleth, and Christ in his body is ascended, and where the spirits of just and perfect men now are. Now where this place is, cannot be known by sense, because it is not obnoxious to any of the senses, nor can we learn, where it is by reason. For it is true, that the ninth heaven is not known by sense: for we cannot see it, or hear it move, &c. yet Astronomers by the effect of it, though it be above the starry firmament, have found it out certainly to be. But now for the heaven of the blessed, that extends not to us by any effect or influence, and therefore cannot be known by reason: Scripture only doth reveal it, and so it is manifest to be a place, that is above us. For Christ ascended up into heaven, and we shall be where he now is. It is called the high and holy place ; and God's family is called Jerusalem that is above ; and the Psalmist saith, God dwelleth on high : so that it is a place far above all those visible elements and heavens. As for those, that imagine heaven is everywhere, where God is, we may manifestly conceive of their error. For so to go to heaven, were to go to hell: for God is there also, as the Psalmist faith; and our Savior saith not, Our Father which art everywhere, but Our Father which art in heaven ▪ and besides, God and the devil do not keep house together. But we know, that the devils live in this air, and everywhere round about us in these visible regions of the elements, and therefore heaven must needs be above all these.
Now for the excellency of this place above all others: who is able to describe it? yet for help to thy meditation, consider the names that be given to it. It is called Paradise, the Fathers house, the throne of God, the kingdom, the heavenly Jerusalem. 2. The shadows, by which the excellency thereof is signified. In the 21. of the Revelation a search is made through all the bowels of the earth to find out all the precious treasures, that could be had, gold, pearls, and precious stones of all sorts, and what can these serve to? only to shadow out the glory of the walls of the new Jerusalem, and the gates, and to pave the streets of that City. But there is not treasure enough in the whole world, so much as to shadow out the mansions, that are there, and the inward furniture, or the glorious clothing, or diet of the Worthies, that shall dwell there, much less the divine Royalties, and prerogatives eternal of that excellent heaven. 3. Consider but the sum of that, which Divines out of the Scriptures write of it: For substance: It is a place obnoxious to no corruption, alteration, passion, nor motion; it is not whirled about as these heavens are. For quantity: it is greater, then all this world besides. For qualities: it is most exceeding light, most pleasant, and most fair; a place wherein none evil needs be found, and none good can be wanting, having upon it the very glory of God, even a most divine splendor.
Verse 5.
Which are kept by the power of God through faith unto salvation, which is prepared already to be shown in the last time.
Verse 5.
Which are kept by the power of God through faith unto salvation, which is prepared already to be shown in the last time.
HItherto of our glorification. The third argument follows, and that is taken from our preservation unto glory, which is this Verse: It is two ways amplified. First by the means of our preservation, and secondly by the end of our preservation. The means are twofold: First in God his power, and secondly in us our faith : The end is salvation, which is also amplified first by the things which go before it, viz. preparation, and revelation : It is prepared to be revealed : Secondly by the time, in the last time.
From the coherence and general consideration of these words three things may be briefly noted.
[ 1] First, that such is our wretched condition in this world in respect of corruption, adversaries, temptations, &c. that were it not for God's mercy and power, neither present grace would hold out, nor the glory of heaven ever be enjoyed.
[ 2] Secondly, that the same God, that of his mercy begot us again, and provided an incorruptible inheritance, doth undertake also to preserve it, he takes it upon himself to see it accomplished; which should be a singular comfort 〈…〉 .
[ 3] Thirdly, that God's children may draw many arguments of consolation, and get great experience of joy from the very observation of God's providence in preserving them.
Kept ] The word in the original signifieth properly to keep as a town is kept from the enemies in the time of war with a garrison and so it is rendered 2 Cor. 11.32. where it is said Aretas kept the City with a garrison: In the third of the Galatians the word is used metaphorically to express our condition under the Law, he saith we were kept under the Law, that is, the sinner having transgressed was kept by the Law, as it were under a strong garrison, that he could not possibly escape, unless he be delivered by Christ, the law will hold him so fast, he shall not possibly get away; now here it is used to express the wonderful safety of all men, and women truly converted, they are kept with a garrison, wherein two things may be noted.
First, that the dearest of God's children in this world are in continual war, they are ne • er at such rest and peace, as to discharge their garrison: seldom or never but they are continually in war either outward with the world of wicked men, or with crosses, that daily assail them, or else inward with temptations: Heaven properly is the rest of the godly : or if they be at any time free: yet they are in danger, and therefore still stand upon their guard, which should teach us under either afflictions or temptations never to account it strange, and if at any time God give us some little breathing, not to grow secure, but rather be still providing for the war again.
Secondly, that God's children have a garrison to defend them. Now if any would know distinctly how this is true, I will endeavor to show it to be true five ways.
1. For first we see, that sometimes they are fenced and protected by the godly, who as an holy army rise up in their defense to help them, either by Apology, succor, or prayers.
2. Sometimes the unreasonable creatures protect and avenge the righteous. God can send the armies of silly creatures, as a valiant garrison to defend Israel, and offend Pharaoh, and they are strong, that do God's work.
3. It is sure, that the Angels are always in garrison for the Elect, pitching their tents round about them, that fear God. That which Elisha and his man saw with bodily eyes every believer may be assured of by faith.
4. God can raise up in them even an army of powerful thoughts and meditations, so as their very inward tranquility, arising from the testimony of a good conscience, and the knowledge of God's excellent love, can make, and keep them secure and sound.
5. But lastly, in all these, and above all these, God himself is the Christian man's garrison, as David saith, God is his rock, his fortress, his strength, his buckler, his high tower, and his deliverer.
All this may very fitly serve for two uses. 1. First for consolation to the godly, and that two ways: First if they consider how carefully God hath provided for their safety, and that he is faithful and will do it : Secondly if they observe, what is implied hereby, for in that God plants a garrison about his people, it imports, that they are wonderfully dear unto him, Jewels of great price, which God would by no means lose, yea great Princes, that are preserved with such a continual guard: If God's government towards his people were every way visible and manifested, the meanest Christian would appear to be no whit inferior to the greatest Monarch.
2. Secondly this implies terror and amazement to all the wicked. For it imports, that God cares not for them, and takes no charge of them, yea thathe accounts them as enemies, and yet they are not without their ••• rison neither: But what is it? they have their hearts kept by the devil, as a strong man armed for their ruin, and the law keeps them with a strong guard, till the day of Christ.
By the power of God. ]
The word translated, power, is rendered mighty works, sometimes miracles, &c. but ordinarily it is meant as here, power: The main doctrine is, that the preservation and keeping of the faithful depends upon God's power. Now for explication of this doctrine, I must answer divers questions.
First someone might say doth it follow, God hath power to keep us, therefore he will?
It doth not simply follow, but in two respects: 1. First in respect of the intercession of Christ ; he hath mediated for our preservation, and the father will grant what he asks, and therefore so long, as he hath power he will continually do it. 2. Secondly in respect of God's promises, he hath promised to use his power for our preservation, and therefore as sure as God hath power, so sure are we to be preserved.
Quest. Now if any ask, how it may appear, that God's power is engaged to keep us?
Answ. I answer, it may appear evidently by these scriptures, 2 Cor. 12.9. & 1 Cor. 4.8. Heb. 1.3. Ephes. 3.20. Heb. 7.16. Mat. 6.13. Rom. 1.4. Jude 24.
Quest. Now if any yet ask, which way God doth show his power in our preservation?
Answ. I answer, the Lord doth exercise his power in keeping us three ways. 1. In his word, making that a glorious instrument to keep us to salvation, it is as it were the arm of God, it is called expressly the power of God unto salvation. For by the word is the demonstration of the spirit and of power , as the Apostle speaks; and thus Christ liveth still on earth by the very power of God in the word: yea there is an effectual working of power given to the word. 2. The Lord exercises his power in keeping us by the grace of his spirit in us , by making grace to be sufficient for us: strengthening our saith, and establishing us with every needful grace, especially in times of trial. For a Christian hath received the spirit of power, and of a sound mind. 3. In the works of his providence, by his disposing and raising means to protect, and uphold the faithful against, in, or out of all troubles, &c.
Quest. But may someone say: Is the promise of God's power in the preservation of the faithful so absolute, as do what they will, God's power will keep them?
Answ. No: For if Christians would have God to keep them, they must themselves keep that which is committed to them : they must keep the word, even the pattern of wholesome words in faith and love : they must stir up the grace of God in them ; and wait upon God by prayer, and the constant use of all the means, and here they must live by faith : they must keep themselves in their ways, or else they must not wonder, that the Lord do as it were tumble down the wall of their protection and seem to leave them to themselves.
The use hereof is divers: 1. First it may serve for confutation of that false opinion of the Papists about their doctrine of free-will. For mark it: The very Saints have not power to keep themselves, no not after calling, and therefore much less before calling. 2. And further it may confute the very confidence of all the adversaries of God's people: they insult many times over the godly, because they are so few, so mean persons, so simple, and weak, and pride themselves in the conceit of their own greatness, and power to compass all their plots and malicious intendments against the godly: But they do notably deceive themselves. For godly men are preserved not by their own might, or means, or friends, or sufficiency, but by the power of God : grossly therefore are they deluded, if they think to prevail finally against them. 3. Yea this might fully and at once confute the objections of the weak Christian: Oh he hath so many infirmities, and temptations, and allurements, and corrupt inclinations, so many lets and discouragements, and so wanteth the means, that he can never persevere to the end: these are his fears, and this works his unbelief. But all this is soon answered: Thou standest not by thine own strength, but by the power of God, and therefore I must apply that speech of Christ to the Sadducees to them: a little turning them: you err, not knowing the promises of God in the scriptures, nor the power that is in God's nature.
Secondly, this may serve for information: For it may show us the impotency of all earthly things, nothing but God's power can keep us to salvation. His work it is to preserve, whose will it is to save. Mans natural life stands not in the abundance of the things, he doth possess : neither is our spiritual life sustained by the bare having of abundance of means.
Thirdly, it may serve for instruction, and that divers ways: 1. First, we should beg of God the spirit of wisdom, and revelation, to show the exceeding greatness of his power , that we might discern it, and believe it by faith; seeing we do not observe it by sense and reason: 2. Secondly, we should daily ascribe power unto God, even acknowledging continually his power in keeping us from day today, as our Savior Christ teacheth us in the Lord's prayer, when he teacheth us to ascribe kingdom, power, and glory to him: and with Peter we should learn to put off praise from ourselves unto God, as he did in the cure of the Cripple, saying, not by our power is this man made whole. 3. Thirdly, we should particularly of God seek the experience of his power. As for example, we should not rest in the form, or show of godliness, but seek the power of it : we should not only get a little faith, but strive with God by prayer, till he fulfill the work of faith with power : we should not think it enough to pray, but we should seek the spirit of prayer, and to do it with power , even to be made by the annointing of Christ, Priests after the power of endless life : so we should seek the power of conference, and utterance in the confession of the truth, in admonition, instruction, consolation, or propounding of our own doubts: for the kingdom of God is not in word, but in power. 4. Fourthly, we should hence learn to be undaunted in afflictions, though it were to adventure all, even life it self for the Gospel; seeing we are kept by God's power, we may say in any distress, as Paul did: I know whom I have believed, and he is able to keep that which I have committed unto him, till the day of Jesus Christ. If God keep our souls, it matters not, what else be in danger. 5. Fifthly, Ministers should hence learn to preach with power, and strive after it: For it is not the ordinance of God, but the power of God, that preserves the hearers: It is not preaching, but powerful preaching, that keeps the souls of men, till the day of Christ. 6. And lastly, the people should learn to place their faith not in the wisdom, learning, pains, or graces of men; but in the power of God.
Lastly, this serves for consolation to all God's servants against all their fears, troubles, adversaries, temptations, or what else might make them doubt their perseverance: For God is able to do above all that they can ask, or think, according to his power , which worketh in them: The divine Power gives us all things needful to life and godliness, and though they have but a little strength, yet the Lord can open a door of knowledge, and grace, and comfort unto them, which no man, nor devil can shut ; and therefore let us from our hearts give praise unto the only wise, and strong God, that is able to support us from falling, and to present us faultless before the presence of his glory at the appearing of Jesus Christ .
By faith, or, through faith. ]
The means in us to preserve us is our faith, and that this will keep us through the power of God, is apparent by the scriptures: He that believeth on the son of God hath everlasting life : (he is as sure of it, as if he had it) and he shall not come into condemnation , but is passed from death to life: Christ is the bread of life (for nourishment) and he that cometh to him by faith shall never hunger nor thirst : He that cometh to Christ shall in no wise be cast out: Christ will be so far from losing any one soul, that believeth in him, that not so much as his flesh, or any part thereof shall be lost, but the whole body, that is delivered to the grave, shall be raised at the last day : whosoever believeth in Christ shall never die: For he that confesseth with his mouth, and believeth with his heart shall be saved: God will keep that which by faith is committed to him, and Christ will be at the last day made marvelous in all that believe: but that this point may be more plainly understood, I propound three things. 1. First what faith doth for our preservation. 2. Secondly, how it doth it. 3. What kind of faith doth it, and then the uses.
For the first, there are ten things, which faith worketh, by all which, and every of which, we are greatly helped, and furthered in our preservation.
[ 1] First, it inflames in God a singular tenderness of care to remove out of the way, what might be an occasion of falling, and therefore our Savior Christ shows, that God so loveth the weakest Christian, that is truly humble and believeth, that if any whosoever shall offend him, that is, cast any stumbling block in his way; in respect of the sore judgments of God upon those, by whom such offenses come, it were better a millstone were hanged about their necks , and they cast into the bottom of the Sea. 2. Secondly, as [ 2] it procureth the healing of the soul of temptations, even of all the wounds of the serpent, quenching his fiery darts by showing us Christ the true brazen Serpent of our recovery. 3. As it is the daily hand and mouth of the soul, [ 3] by which we feed upon Christ the bread of life, and so are by the strength of that precious nourishment, kept to life everlasting. 4. As it lighteth us the way to heaven. For as there is a light apprehended by sense, and a light of [ 4] reason: so there is a light of faith, by virtue of the promise of Christ, who said I am come a light into the world, that whosoever abideth in me, should not [ 5] abide in darkness. 5. As it bringeth us within the compass of Christ's intercession. For when he prayed the father to keep them from evil, he expounds his meaning to be, to extend that his intercession not only to his Apostles , but to all that should believe through their word. 6. As it procures the pardon of all sins according to that of Peter ; to him gave all the Prophets [ 6] witness, that through his name whosoever believeth in him shall receive remission of their sins. 7. As it will excite and compel a Christian in all suits to [ 7] seek his own help. If a man believe, his faith will make him speak both by confession, and prayer to God, and by inquiry and counsel, and reproof to men. 8. As it procures the seal of the holy spirit of promise, and the earnest [ 8] of the inheritance purchased . Faith opens such a fountain of joy and encouragement within a man, that it makes him break through at length all doubts and difficulties, having a witness within himself, even the witness [ 9] of the spirit of adoption. 9. As it procures strength to suffer adversity, so as a man shall not fail or sink under crosses, or wrongs. For he that hath given us to believe in his 〈◊〉 , gave •• also strength to suffer for him. 10. Lastly as it overcomes the world, that is, it fortifieth a Christian against all, pleasures, [ 10] profits, carnal friends, hopes, fears, dangers, or whatsoever it is, that either by enticement, or enforcement, the world might draw them away by.
Now for the second: If any ask, how faith doth all this: I answer, it doth it, first as in general it assures a Christian of God's love, and that God is his father, and will love him to the end, and this assurance is wrought by the knowledge and application of God's promises, and the observation of the signs of those promises in himself. Secondly as it renews upon every occasion a particular persuasion, that God in such and such a cross or temptation, &c. will for his promise and sons sake keep, and deliver him in particular: For God stands upon this particular faith : I will not instance only in these cases extraordinary, mentioned in these Scriptures, Mat. 8.13. and 9.28. Mark. 5.36. and 11.23. John 4.20. but it is true also in cases ordinary: A persuasion, that God will help, and keep us, will keep us indeed. For the just lives by his faith, and it shall be to us according to our faith : so as he that believeth, or is so persuaded, shall not be ashamed.
All things are possible to him that believeth, and the true reason, why many things are not obtained, is because we are not persuaded, they shall be obtained: as for extraordinary things the same God that hath determined, that miracles shall cease, hath caused that kind of persuasion to cease too. Thirdly it doth it, as it sets meditation and prayer awork, meditation I say, as it looks upon Christ, and the former promises of God in him, and prayer, as it begs performance in all humility warranting hope upon that general promise whatsoever you ask the Father in my name believing it, you shall have it.
Now for the third, it must greatly be pondered, what kind of faith, or persuasion can effect all this? This I unfold negatively, and affirmatively: negatively, it is not a verbal faith, will do it: By a verbal faith I mean a bare affirming, that a man hath faith without all reason or discerning, that inwardly there is any such thing in his soul; and this abounds everywhere amongst the ignorant sort, that take believing to be nothing else, but to say they do believe: but this will avail nothing: Nor is it a forced faith, that will work this: by a forced faith I mean such, as the faith of devils, when a man is compelled to believe some truth, not for love, or desire after the truth, but out of a servile disposition, because he cannot tell, how to deny it, or object against it: The devils believe and tremble, and so do many wicked men. Nor is it a partial faith ; I am driven to use these terms, that by them I might express the several humors of men: by partial faith I mean this, when a man will believe some truths, but not all, as some men will believe Moses , but not Christ : the Law, but not the Gospel: the truth of directions for life, but not the assurance in particular by the promises in Jesus Christ: and contrariwise some will believe Christ, but not Moses, they think the promises are true, but they will never believe, that such and such threatenings can be so: God will be more merciful. Again some men will believe in prosperity, while they see means , but not in adversity, when they want what they desire, or when their confidence may bring them into disgrace, or trouble: Nor is it a limiting faith, that will appoint, how it shall be before it be believed. The Jews will believe, but then Christ must work wonders at their appointment: The Pharisees will believe in the Messias, but then he must be such a one, as they will describe: many could believe, if God will do it by such means, or at such times, or in such measure, as they could name . Thomas will believe, but then he must first see Christ: but it was otherwise with Nathaniel. Nor is it a dead faith that James speaks of, that is without works, that will effect this: Nor will the temporary faith do it. Lastly, the wavering faith, hath but little force, I mean a faith, that is tossed with so many fancies, and so many doubts, that hath a kind of habit of inconstancy, which may be found in many Christians, that perhaps in the general have a true faith: my meaning is this that when we give liberty to the power of every fancy, or temptation, or doubts, or impediments, or affliction: so as if anything fall in our way, that in the least measure might seem to cross our desires, we are presently out of all heart, or persuasion, and usually are never settled, but when nothing opposeth us; this kind of wavering and weakness is wonderfully scourged with want of sense and experience of God's mighty working, or at best it gives but dishonorable entertainment to the greatest means of God. For though perhaps great mercies are greatly affected for the present, yet the sense of them is instantly gone, and every trifling cross turns the heart out of contentment, and so out of persuasion too for all, that is not yet had: These are unstable in all their ways.
But contrariwise that persuasion, that is thus mighty through God's power to keep us, is a persuasion originally begotten by the word, prepared by repentance, witnessed by the spirit, confirmed by the Sacraments, renewed by prayer, attended with the love of God, encouraged by experience within ourselves or others, and continued by some seed of the word.
The use of all this is threefold: 1. First for terror to all those, that live without faith, and for humiliation to all those, that live without the settled assurance of faith: Here men may see, what by faith might be had, and the need of it. Now what can be the estate of such, as neglect it and willingly sit down in unbelief, but even the condemnation hereunto belonging: He that bele • veth not is condemned, and this is the condemnation of worlds of men, even their wretched sinning against faith and assurance of God's promises: This is the true reason, that they die in their sins, this is a sign they are not of Christ's sheep. For if they were, they would believe in him; yea and the wretched willfulness of many in confirming themselves in the neglect of assurance, causeth many times these fearful judgments, that they should be given over to such an estate, as they should neither see nor understand: the Lord being as it were made unwilling, that they should be converted : yea this very unbelief may cause God to repent of his mercies, and destroy men even after many singular favors bestowed upon them: what shall I say, if we out of this text consider the use and need of faith, may not Christ wonder at our unbelief , if still we will go on in security?
Secondly, we should all then be persuaded to settle about this work of faith and assurance, knowing the singular worth and use of it, and to this end pray unto God to show us the greatness of his power in them that believe, and withal make use of the light, while we have it to walk in it, that • o the Lord may still own us, as the children of light, &c.
Lastly, it may be a great comfort to all, that have gotten assurance. He that believeth is in such an estate for happiness, as he needs not be ashamed, no the Lord will so perform all things according to his faith, that he shall never be ashamed. A man need be ashamed of nothing but his unbelief; and of every such Christian it may be said, as once it was of one, Blessed is she that believed. For there shall be a performance of those things, which were told her from the Lord.
Unto salvation.
This is the end of our preservation.
From the coherence and general consideration of the words three things may be noted.
[ 1] First converted Christians shall be saved.
[ 2] Secondly, unless we endure to the end, all is vain: It will not profit us to be kept for a time, or a long time, but it must be till the very moment of salvation.
[ 3] Thirdly, here we may note a lively difference between a temporary faith, and a justifying faith.
This is best at last; the other is most lively, when it is first hatched.
This is sorrowful at first, but leads to joy: The other is joyful at first, but leaves men in such a case, as they must lie down in sorrow.
This is only in such, as shall be saved: the other in such as may be damned: note, I say may may be, not shall be.
This is a strong garrison to guard us in the evil day: the other is confident, till evil come, and then it betrays men.
This will not rest without assurance of salvation to come: the other is secured with probabilities, and hopes, and conjectures present.
This is a great discerner of wants, and therefore bears it self upon God's power: The other looks chiefly outwards, and considers not his fall, till he be falling.
Thus in general.
Unto salvation ] Salvation is threefold: 1. Corporeall: 2. spiritual in this life: or 3. eternal in heaven. It is eternal salvation is here meant, and so salvation properly notes the negative part of our happiness in heaven that is, that there we shall be made safe, that is, we shall be out of the reach of Satan, evil men, the flesh, sin, infirmity, sorrow, pains, reproach, evil example, discouragemēt, death, hell: but by synecdoche it notes the whole happiness of a Christian forever in glory: but this is named, because it is easier to tell what shall not be in heaven, then what shall be there.
The Uses are both for instruction and terror: For instruction this may teach us two things: first to acknowledge God's great mercy, in that he gives us the means of salvation, which was wont to be the sole honor of the Jews: If carnal men had such available means for earthly things, how would they esteem them? how rich and great would they be? secondly, our hearts desire and prayer unto God should be, that we might be saved, even that we might have it as well as hear of it: and to this end
First, we should shake off that natural security, and drowsy sleep that [ 1] is upon our hearts, especially we should not deceive ourselves . For many a man thinks he should be saved, when he hath little reason for it.
Secondly, we should use all diligence to get the knowledge of heavenly [ 2] things: For Christ will never be salvation , where he is not first light.
Thirdly, we should be especially careful to seek the knowledge of God's favor in the remission of our own sins. For God giveth knowledge of salvation by [ 3] remission of sins ; and to this end we should employ ourselves in repenting us of our sins.
Fourthly, as a singular furtherance hereunto we should be wise in discerning [ 4] the seasons, fearful to stand out the day of salvation. For our repentance and assurance might be at sometimes speeded with singular success, whereas delay may breed either loss or difficulty.
Fifthly, our hearts should be so set upon heaven, that we should always be [ 5] ready to obey both present and absent, working out our salvation with fear and trembling. Those daring, venturous, bold spirits that dare live in any evil, so it stare not in their faces, and have not a heart fearful of the last evil, aspire not to immortality: they express not the care, or hope of heaven.
And as it serves for instruction, so it may serve for terror and great reproof to all wicked persons, that do shift off and neglect so great salvation, and frustrate the means of saving their own souls.
Prepared. ] Salvation is prepared five ways: 1. By preordination, and so it was prepared before the world was, as Topheth was prepared of old for the wicked. 2. By creation, and so it was prepared when the Lord made of nothing that glory • us place above these visible heavens. 3. By the mission of Ch • ist, who by his obedience and sacrifice merited for the elect this eternal salvation. 4. By regeneration: for so we are said in the verses before to be begotten again to an immortal inheritance: for therein the Lord breaths into us that lively hope and other immortal graces. 5. And lastly by justification, forgiving us all our sins that might keep us out of heaven , and clothing us with the righteousness of Christ, and accepting us thereupon as his adopted children in Christ.
2. Preordination is the fruit of God's counsel: Creation of God's power: regeneration of God's word: Christ's mission of God's love: and justification of Christ's resurrection. Preordination, and creation, and Christ's mission are past, and so salvation is prepared: Regeneration and justification are present, and so it is preparing; now there is a preparation which remains yet, and that shall be in the last time, by the citation of the world, by the last trump, by the collection of all Nations from the four winds of heaven, after they are raised: But I think this is not meant here.
The Use is threefold: First we should acknowledge God's great love, that thus provideth for us so long before, and say with the Prophet, Lord what is man that thou art so m • ndfull of him ! Secondly, we should kindle our desires after an estimation of this salvation: for certainly it must needs be excellent that is so long in preparing. But thirdly and principally, we should learn to prepare for it. For if God prepare it for us, we should much more prepare ourselves for it: yea it may be, that God writes this for our instruction: we hear what God doth, that we might learn what to do ourselves.
Now if any should ask, what we must do in preparing for salvation?
I answer, we must prepare five ways. 1. By repentance for our sins. 2. By procuring the assurance of it in the signs , seals, and pledges of it. 3. By the labor of love, endeavoring with speed to dispatch God's work, even the task that God hath set us to. 4. By laying up treasures in heaven, both by sending our prayers thither before, and by conversing in heaven by meditation and desires. 5. Lastly, by special preparation for death, waiting till the time of our changing do • come.
Thus of preparation: The revelation follows.
To be revealed. ] Two thing • are here implied, and one expressed: The things implied are, first, that the salvation of the soul is a hid mystery. It is not yet revealed, and so it is first in the doctrine of it to Pagans, secondly in the assurance of it to wicked men in the Church, they sit in darkness and in the shadow of death, sometimes for want of means, but always for want of faith to believe it in their own case: nay they see not clearly the happiness of the elect in general: for the glory of their salvation is darkened by their afflictions and disgraces in the world: thirdly, it is in some respects hid, and not yet revealed to the faithful: For first, many of the children of God want the knowledge of it, which they might have, through neglect either of the means of assurance, or the order of life. For God doth in the brightness of it show his salvation to them that dispose their ways aright.
Secondly, none of the children of God know it, as it shall be, and that if we respect either the instant of time, when God will accomplish it, or the full perfection of the glory of it. 2. That it shall never be fully revealed till the last time.
But, is it not at all revealed in this life?
I answer, it is: But then consider to whom, and how, and in what things. It is revealed to the godly in a more particular manner: for the wicked have but a general glimpse of it. It is revealed by the word , which teacheth it: by the spirit , which sealeth it, and causeth us by the word to understand our right in it; and by the graces of Christ, which as signs prove i • . And for the last it is revealed three ways: 1. by way of negation : for in this life, we see by the word, what shall not be in heaven, as not sin, sorrow, sickness, death, &c. 2. In respect of the assurance of faith and h • p • . 3. In •• sp •• t of the f •• st fruits, and pledges, and beginnings of salvation in saving graces.
The doctrine expressed is, that salvation shall be revealed at the last day, and that three ways: fi • st by the voice of Christ, who in the last sentence shall set out the glory of God's mercy before men and Angels, describing the worth of the Kingdom of God, which he hath prepared for the elect. 2. God will then enlarge, and perfect the understandings of the faithful in full conceiving of the worth of eternal things. 3. It shall be revealed, in that it shall be enjoyed. The revelation of it shall be the possession of it, and this is principally meant here.
The Uses of this doctrine concerning the revelation of salvation are divers: First it is exceeding comfortable unto God's children, and thi • comfort may be concluded out of this doctrine three ways: First from the general, they may hence be greatly heartened, that those great things which are promised, shall one day be revealed: They are now the sons of God, but it doth not appear what they shall be: their miseries are revealed now, but their salvation is but prepared to be revealed. Secondly, here is comfort in particular against slanders and reproaches, and the evil censures and surmises of men, and wretched imputations. Their innocence shall one day be revealed, and the sins and secret plots of adversaries shall one day be discovered; There is nothing covered, that shall not then be revealed: that day shall try men's works. And also against all sorts of erosses might this doctrine comfort us: For if we did think of the things that are not seen as yet, they would make us hold all our afflictions light and momentary, in comparison of what we expect. And thirdly, from the less to the greater, they may hence deduce singular comfort: For if now at sometimes, when it is but in preparation to be revealed, God's people do find so much comfort, what shall that superabundant happiness be, when that Abyssus shall be broken up, and the mines of treasure shall be discovered and possessed?
Here is also implied by the contrary wonderful terror to the wicked men: they little know what shall befall them, the Lord now treasures up much for them, and a day will come, when it shall be revealed. If that anger, that God in this world doth reveal from heaven by his threatenings, or by his judgments be so terrible, oh what shall it be in the last day, they shall call for the mountains to cover them, when the Lamb shall sit upon his throne to open the mystery of their iniquity and God's anger; and it is a misery added to their misery, that they cannot discern it, but for the most part die without knowledge , and sink into perdition before they be aware: But especially woe shall then be to the hypocrite, for his mask shall then be pulled off.
Thirdly, this doctrine may serve for instruction, and that two ways: First, we should be thankful, if God have in any measure revealed unto us his love, and this mystery of our salvation: For there are many wise men, and great men, to whom in the secrets of his judgment that knowledge is denied: Secondly, we should with earnest expectation wai • for the revelation of the sons of God, seeing that that is the time of glorious and inexpressible liberty.
And thus of the revelation of salvation.
In the last time. ]
These words are diversely accepted in Scripture: Sometimes they note in definitely any time that is far off: sometimes they note the whole space of time from Christ's first coming to the second: sometimes they note the later age of the world nearer the second coming of Christ: sometimes it notes the time after the resurrection, till the end of the judgment, and so it is here.
Before I come to the particular consideration of these words, there are divers things may be noted in the general.
First, that God's last works are his best works, which should teach us to imitate God, and never fear the forbearance of God; time cannot change him, he will be never the worse, or the colder for delay.
Secondly, if woe mark, what days these last days are, we may also note, that God doth his best works, when men do their worst. For of these last days it is, that the Apostle speaks, that they should be such wicked and perilous days: and this we should learn of God also, to let our piety and patience then shine most, when impiety and violence do bear most sway.
Thirdly, there is a time when God will at once fully deliver, and save his servants, and judge for them, and therefore we should not be weary of well-doing.
Fourthly, God's servants must not think to be fully delivered, till these last times, and therefore they must walk circumspectly redeeming the time, and always stand upon their guard; seeing the days will be ever evil, we should remember, and hold fast, and lay up provision for many days.
Fifthly, it is the will of God that the day of Judgment should not be known to any man or Angel for the moment of it, and therefore it is here described by ages not by days and hours, which may confute curiosity, and teach us to watch at all times.
Sixthly, the world shall have an end, there is a last time, there will be an end of all perfection, and therefore we should learn to use the world, as if we used it not, and therefore woe is to them that so greedily mind transitory things, and that place all their happiness in the things of this life.
Why is the time of the last Judgment called the last time.
It is called the last time, 1. because time shall thenceforth be no more. 2. Because after that day there shall be no space left for repentance, or salvation for wicked men. 3. Because Christians shall be delayed no longer, but then all their wrongs shall be righted, all their sins shall be pardoned, all their wants shall be supplied, all their infirmities shall be removed, all their promises shall be fulfilled, all their graces shall be perfected, all their desires shall be satisfied. 4. Because all things shall then be fully determined, ended, and finally ordered.
But why is this time deferred so long?
First to demonstrate God's wonderful patience, and to clear his justice, in that eternal vengeance shall then be exercised on the wicked. For by this deferring, it will be made manifest, that he did it not suddenly, or passionately, or privately, or before he had used all other means. Secondly, it is forborne, till all God's eternal decrees in the government of the world be accomplished; especially it is stayed, til the number of the Elect be gathered, and the fullness both of Gentiles and Jews be come in.
And thus much of this verse, and so of the first part of the consolation, that is to say, the proposition of arguments: now followeth the confirmation.
Verse 6.
Wherein ye rejoice greatly, though now for a season (if need require) ye are in heaviness through manifold temptations.
Verse 6. Wherein ye rejoice greatly, though now for a season (if need require) ye are in heaviness through manifold temptations.
IN this Verse and the rest to the 13. is contained the confirmation of the proposition, and that is performed two ways.
- 1 By prolepsis, or the answer of objections, verse. 6, 7, 8.
- 2. By prophetical testimony, ver. 10, 11, 12.
For the first, the Apostle labors to confirm them especially against two objections, whereof the first might be taken from their crosses.
For they might say, they were so pressed with the multitude of temptations, inward and outward, that they were much disheartened in the contentation of their estates.
Now unto this the Apostle answers, that Christians have no cause to hang down their heads for their afflictions, and that for four reasons. 1. Because one may have many crosses, and yet have exceeding much joy. 2. The molestation that comes by temptations or crosses is but for a season. 3. That a Christian is not bound always to trouble himself, or be grieved at his troubles: It is but when need requires. 4. Because great profit comes by afflictions and temptations, that is to say, the trial of our faith, ver. 7.
Secondly, they might object, that they know not whether the former consolation do belong unto them.
And to this he answers, Verse 8, 9. by showing that there were three things in them, by which they might know that those comforts did belong unto them. 1. The first was their love of Christ. 2. The second their faith in Christ. 3. And the third their unspeakable and glorious joys, the consequent & end of all which would undoubtedly be the salvation of their souls: this answer is contained in the 8. and 9. Verses, and thus of the order of those words.
Now whereas all these Verses contain answers to secret objections in the minds of men; before I come to the opening of the particulars in the answers, I note divers things briefly from the general, and which is here implied.
First, that God seeth the secret thoughts of men's hearts, he seeth all the [ 1] risings of their thoughts and affections, and the inclinations to object anything any way whatsoever: which should make us careful to look to ourselves, for the very thoughts and risings of our hearts, especially if there be in men a wicked rebellion against the truth: let them not deceive themselves: For certainly God will judge them for their very inward boilings and indignations against the truth, even those, which they do not or dare not utter: For contrary thoughts as well as contradictions.
Secondly, not only God seeth, but the word of God meeteth with the [ 2] very secret thoughts in the heart, or life of man, though they were never known or uttered: it ransacketh the spirit of man, and will search strangely into the secrets of men's courses. There can hardly be an objection in a man's mind, but if he constantly attend the Word, it will meet with it; which may encourage humble Christians to rest upon the Word, for it will heal them of all sorts of spiritual diseases. The Lord can strangely be their Physician, when no creature knows it: and withal it confutes their stomach, that being met withal in the word, think the Preacher aims at them, and that it comes of very spleen against them, willfully being ignorant of this, that the Word would search them, though the Preacher never knew their faces. For it is the Word of him that knows all the hearts of men, and was framed of purpose by the all-seeing Spirit of God, that it might discover what was hid, and converse secretly in the very bosoms of men.
Thirdly, we see here, that there may be objections in the minds of the very Elect, even of such as have true grace: we may not imagine that they [ 3] are absolutely freed from all doubts and fears.
Fourthly, objections, In that the holy Ghost is so careful to prevent these [ 4] it shows, that it is needful men's objections should be answered, and to that end, if the Lord do not answer otherwise, men should not repress and smother them, but propound them by seeking resolution. These sparks not quenched may breed a great flame: these drops of poison may infect the whole soul: a little leaven may sower the whole lump.
Fifthly, A question may be here demanded, and that is, why the Lord here [ 5] and in many places of Scripture else doth express the answer, and suppress the objection?
For answer hereunto, divers things may profitably be supposed. 1. First the Lord hereby shows unto men in their own experience, what a divine light is in the Scpiptures, that can thus discern the hidden things of man. 2. Secondly, it may be, the objections are suppressed, lest men hearing the objections should learn to object. 3. Thirdly, the Lord hereby shows man's nature, who usually will not say so much, yet the Lord saith, they do thinkeso. 4. Lastly, I think for the most part the Lord doth it out of his compassion and tenderness towards his people, these things arising out of men's frail • y, he is willing many times to lay to the plaster, and yet not uncover the soar: and for fear of discouraging them, he rather implies their weaknesses then expresseth them, that they might be assured, that he is inclined rather to pity them, than to hate them; rather to succor them, than to reprove them.
And thus of the general.
Wherein ye greatly rejoice.
The main thing that I observe out of these words, is, that converted Christians, though they have many afflictions, yet they are greatly solaced and find great joy even in this world. Now because this point is not believed by the most, who are loath to acknowledge so much gain in godliness, and because also many Christians are not wise either to discern, or to make use of their own felicity herein, I would (before I come to the use of this doctrine) for explication propound three things. 1. How it can be made manifest out of Scripture, that a Christian life is such a joyful life? 2. What are the particular ways, whereby Christians can meet with such a joyful life and comfort, as by Scripture is proved they might have? 3. And in the third place I answer an objection or two.
For the first, The Scripture instanceth in nine things, all which do manifestly import, that such as fear God, may have exceeding much joy. 1. For first God commandeth his servants to rejoice, yea he commandeth his Ambassadors to comfort them. 2, God is bound by promise to give them joy. For besides that the Gospel in general is a doctrine of glad tidings there are particular promises for joy, as the places in the margent show. 3. Thirdly, joy is one of the express fruits of the Spirit. 4. Fourthly, it is a main part of the Kingdom of God. 5. Fifthly, God threateneth his, when he finds them without it, as is manifest in Deut. 28. this was one cause of his displeasure, that they did not serve him with joyfulness and a glad heart. 6. The Scripture is plentiful in the examples of men, that have found exceeding much joy in the ways of God, some few places I instance in the margent. 7. If a temporary faith find such joy in the word, how much more a justifying faith. 8. The nature of God is such, as he is as willing to communicate joy, as well as other graces. 9. Lastly, this is most apparent by this, that the Scriptures show, that God hath provided joys for his servants in such things as might seem most to cross them or their contentment, as in tribulation, yea and in affliction of conscience it self. Now if we can believe it of them in such times, then we need never doubt of it, but they either have, or may have great joy.
But someone may say, Which way can they find such great joy? what means is there for their consolation?
I answer: They find joy nine ways. 1. They have in them the Spirit, even him that is called a Comforter, which no wicked man hath, and this Spirit of God is an everlasting spring of joy. 2. God's ordinances are unto them as wells of joy : the word is a well, so is prayer, reading, the Sacraments, and conference. 3. They have their right to all God's promises to comfort them, and certainly the Gospel is a deep well. 4. They have the presence of God •• ke the sun to refresh them. 5. They find secret joy in the communion of Saints, both to hear of them absent, and to have fellowship with them present, and that both public and private: For if this be a great part of the joy of heaven, then may it be some part of a Christians joy on earth. 6. There is joy in the graces of the Spirit, to see the buds of the Lord grow in the garden of their hearts, and the weeds of sin to be rooted out; yea great is the content of grace and well-doing. 7. There is joy in the meditation of the misery they are delivered from. 8. They are not barred from the joy in outward things, which is all the joy wicked men have, and in these the worst Christian hath more right to rejoice, then the best carnal man. 9. Lastly, they find much joy even of the hope of the joy they shall have in heaven.
Ob. But might some ungodly person say, We see no such matter in them.
Sol. The stranger shall not meddle with their joy.
Ob. But might some scorner say, If any have found such joy in following the word and godliness, it hath been such, as have had nothing else to rejoice in.
Sol. That is false: The Psalmist shows by prophesying, that even Kings that have abounded in outward things, yet coming to taste the excellency of the comforts of godliness, and to feel the power of God's word, should sing for joy of heart, and greatly acknowledge the exceeding glory of God and godliness.
Ob. But might some others say, We have been hearers thus long, and have followed godliness, and yet can find no such comfort in it.
Sol. I answer, it may well be so: but then lay the blame where it is to be laid, & let men examine thenselves concerning the cause: For if thou find not much joy in godliness, it is either because thou hast not sorrowed for thy sins, or thou hast not seriously sought the pardon of thy sins, or thou sowest not good seed, thou art not conscionable in practice. If men were more fruitful in well-doing , they would find more joy: or thou livest not in peace, or thou art not much in prayer, or thou receivest not the law into thy heart, or thou art entangled with some gross sin, or thou art intemperate in thy earthly pleasures, or thou art not in all things thankful.
This doctrine may serve for three uses. First, It may confute that cavil of carnal men, that Religion will make men dumpish and melancholy, whereas the clean contrary we see here is true. 2. It greatly reproves the uncheerfulnesse of many professors, who do thereby greatly darken the glory of Religion, and cause the way of God to be evil spoken of, besides the hurt they do themselves through unthankfulness and unbelief, exposing themselves to the temptations, either of sin or apostasy, together with a continual unfitness to all duties of piety: and this ariseth out of aptness either to passion of anger, or worldly grief. 3. It may teach us to seek the joys of God, and having found them, to be careful by all means to preserve them.
But what shall I do to preserve the joys of God in my heart?
First, keep thyself free from the allowance of the least sin, violate not the peace of thy conscience. Secondly, digest the promises concerning infirmities after calling. Thirdly, take heed of omission, or careless use of God's ordinances. Lastly, care not for the world, but retire thyself, else from thence will flow unavoidable unrest.
Before I pass from these words, yet two things more may be briefly touched. First, in that he • aith, ye rejoice, he seemeth to import, that true joy is only in converted Christians. For as for the joys that the men of this world have, they are not true: For besides there is much vanity and madness in them, there is also much danger in them; for they breed security, and men shall be called to account for them; yea men may lose their souls for them. Secondly, where he saith, wherein, he means in which benefits of regeneration, glorification, preservation, &c. whence may be briefly noted, that the chiefest joys of Christians are in spiritual things; it ill beseems Christians to set their hearts on earthly things.
But is it not lawful to delight ourselves in earthly pleasures?
It is with these rules: First, thou must be sure thou hast repented of thy sins, before thou allow thyself liberty for pleasures. 2. Thou must not make a vocation of recreation. 3. Thou must spend only thy own time upon them, not the Lord's. 4. Thou must avoid scandalous delights, and such games as are of evil report. 5. Thou must watch over thine own heart, that thy recreations steal not away thine heart from the delight of better things, but be used rather as an help unto them.
Lastly, note from hence, that they only are fit to give testimony of the joys of a converted estate, that have had experience of it themselves; trust not the judgments of carnal persons, for the dignity, utility, and durableness of the graces of godliness.
And thus of the first reason.
Though now for a season you are in heaviness.
There are divers sorts of heaviness. 1. There is the heaviness of the desperate, such was that in Cain and Judas. 2. and the heaviness of the disappointed, such was the heaviness of Haman, Ahab, and Ammon, when they could not compass their ambitious, covetous, and voluptuous ends. 3. And there is the heaviness of the melancholy , and of the scandalized. 4. There is the heaviness of the penitent for sins. 5. and of the afflicted for crosses. 6. There is a heaviness in God's children after calling for spiritual respects, as for corruption of nature, for absence of Christ, for want of the means, for the dishonor of God in public abominations, for the miseries of the Church, for God's threatenings and anger, for the desire of death, for hardness of heart, and for special sins after calling.
Quest. But may not God's children be heavy for crosses?
Answ. They may; and I think that may be meant here; but then these rules must be noted. First, that their heaviness be rather for some sin in themselves, which might cause the cross, then for the cross it self. Secondly, that their heaviness be moderate.
Quest. But when is sorrow for afflictions moderate?
Answ. First, when it exceeds not the measure of sorrow for sin. 2. Secondly, when it withdraws not the heart from God and holy duties through passionate and incredulous perturbations: but it is to be noted in the general, that the Apostle is very loath to grant them liberty for heaviness, but it is with many limitations: as 1. it must be but a little season: 2. they must be sure need doth require it: 3. it may not be allowed for many crosses that will not be allowed for lesser, or fewer temptations.
For a season. ]
The troubles and griefs of God's children are but for a season, for a moment: God hides his face but a little while ; and the reason is, because afflictions are used of God, but as plasters, or medicines, or as a • urnace. Now in as much as the godly will quickly judge themselves, and make their peace, therefo • e the Lord will soon draw off the cross, the plaster shall lie no longer than till the sore be whole; and the goldsmith will let his metal lie in the fire no longer than till the dross be • melted off, or it be fit to be wrought upon.
Now if crosses should continue long in our reckoning (say it were the whole life of a man) what is man's life? even a vapor that appeareth a little time. Besides, what can thy longest crosses be in comparison of the pains of the damned from which thou art delivered, or of the joys and glory of heaven which thou shalt possess? Yea what is that thou dost suffer, in comparison of what thou deservest? but yet I say it is but a season, as we account seasons, even a small part of the life of the godly: For either the Lord removes the cross, or takes away the sting of it, or sweetens it with his mercies.
The Use may be to teach us to check the unquietness and failings of our hearts, and to be ever ashamed of ourselves, that we should make so much of our crosses, and so little of God's mercies: we should learn, seeing they are but for a season, to hold fast the confidence of our hope, and live by faith, and if the Lord be angry to hide ourselves for a little season, till his indignation be past.
If need require. ]
Here three things may be observed:
First, that Christians man • times make crosses to themselves, and draw [ 1] heaviness upon their hearts, through fears, and suspicions, and unquietness, where there is no need: this is a great fault, and usually is a great scourge For by such distempers they many times lessen the comforts of God, and their credit with God's children.
Secondly, crosses and griefs are sometimes needful: needful I say to [ 2] hide our pride, to wean us from the world, to put us in mind of death, to make us desire heaven, to drive us to seek more grace and holiness, to prevent sin to come, to humble us for sins past, or to make trial of some grace of God in us. It is a comfort, that God will not afflict us till there be need.
Thirdly, In some crosses Christians need not be in heaviness: so was it [ 3] with Job, and the Apostles in their sufferings; and that is first, when we find the sense of God's love: secondly, while we keep our uprightness.
Through manifold temptations.
There are four kinds of temptations: First, there is the temptation of persecution ; and well may persecution be called temptation: For it is a property in most persecutors to tempt and entice, that they may seduce; and besides, the Lord hereby doth try the faith of men; for in the time of this temptation the temporary faith will fail. Secondly, there is the temptation of affliction, afflictions in general are called temptations in divers places, and they may well be called so, either because they tempt or because they try. They tempt, and that either to vice, or despair: To vice, for afflictions they tempt men to lying, deceit, stealing, swearing, oppression, usury, filthiness, idolatry, carnal shifts, breach of Sabbath, passion, bitter words, inordinate desires, &c. yea and in some men they tempt to despair, and the blasphemy against God's mercy, as in Cain and Judas. This should teach us to watch over ourselves in our troubles, that we be not led aside with the temptations of afflictions; and we should account it a great mercy of God to get out of our trouble, free from the infection of any of the former, or the like vices: and let wicked men know, that to be taken with the temptation of the cross, is worse than the cross it self; deceit is worse than want of trade, &c. Now afflictions are said to be temptations also, because they try men: For they try our faith and patience, and the constancy of our obedience to God. But of the trial of crosses in the next verse.
The third kind of temptations is the temptation of concupiscence, of which James speaks, when he saith, a man is tempted, when he is drawn away of his concupiscence: Observe a plain proof, that the internal evils that arise from corruption of nature are called temptations.
The last kind of temptations is the temptation of Satan, and this is usually understood, when we name temptations. Of the first and second kind I have entreated before: of the third I shall speak in the handling of the common place of temptations of the fourth kind.
Concerning then the temptations of Satan chiefly I propound five things:
[ 1] First, how many ways Satan doth tempt men.
[ 2] Secondly, how many degrees there be of his temptation.
[ 3] Thirdly, what the difference is between the temptation of concupiscence, and the temptation of Satan.
[ 4] Fourthly, what comforts there are against temptation.
[ 5] Fifthly, what rules we are to observe either for the preventing of them, or deliverance out of them.
For the first. Satan doth tempt men five ways: 1. By causing men to tempt: Thus he caused Peter to tempt Christ ; and so he doth commonly stir up wicked men in all ages to be his instruments for tempting. 2. By assuming to himself some outward shape or likeness, and therein vocally to allure and beguile men; thus he tempts witches, and some monstrous offenders. 3. By presenting objects to our senses that may tempt us: therefore Job said, he would make a covenant with his eyes. 4. By enflaming the corruption of our own nature to evil: For when evil is hatched in our minds, if it work there strongly, it will have some effect upon the body in some part of it, and thereby Satan knows the fire that is in us, and then he comes to us, and blows all those coals with all cunning and fury to provoke us yet more and more unto sin. 5. Lastly, he tempts us by injecting evil into our minds, but how he doth this is unknown: and this last is that, which usually we think of, when we speak of the temptations of Satan.
Now for the second: there are in all thirteen degrees of the temptations of the devil.
1. The first is, the evil motion it self barely considered, as it is cast into the mind.
2. The second is, the liking of it, when our concupiscence upon the discerning of the evil thought, doth yield a kind of approbation, we being content, that such an evil thought should be there.
3. The third degree is delight: when we please ourselves with contemplative wickedness, taking a kind of contentment in musing upon such evil things, suffering our thoughts to feed themselves in the delights of such imaginations, where we suppose the practice of evil, though as yet we have no resolution any way to give ourselves liberty to do, as we think.
4. The fourth degree is security, or the willing omission of all such duties or services to God, as might hinder that contemplative wickedness, this is, when we are unwilling to pray, or hear, or read, especially anything that might put us out of that liberty of thinking evil, now are we drawn away with the temptation, as the Apostle speaketh.
5. The fifth degree is ensnaring, when a man that all this while had no purpose to do the evil, let his thoughts yet run upon it, and he finds himself now so entangled, that he doubts he shall be carried into the practice of it, whereupon he struggles within himself a • d would fain resolve not to do it but yet finds himself like the fish catched with the hook, so as he cannot get off, but is strongly enticed to yield to seek all that pleasure, or profi • , or honor, or revenge, of which he hath mused: Thus for some time continue men in this degree, fain they would not do the sin outwardly, yet they fear they shall do it: They could now wish they had not given their thoughts that liberty. For now they are so fired, they cannot tell how to be delivered from them.
6. The sixth degree is Consenting: For at length the devil overcomes through the flames of concupiscence, so as he now resolves, he will practice it, and give his full consent to attend the opportunity to commit the evil, as supposing to find to himself great content, that he never had: such is the old fraud and murderous lying of the Tempter.
This is called the conceiving of sin.
7. The seventh degree is Practice, or the birth of sin, and this is, when a man overcome within as before, now committeth his intended evil.
8. The eighth degree is custom, when a man now less fearful of sin, doth often commit it, and yieldeth himself over to the continual practice of his wretched evil.
9. The ninth degree is inward Apostasy, that is, departing from God with an evil and unfaithful heart, as it is called, Heb. 3. this is when a man confirmed in the custom of sin resolves to give over all care of godliness, and accordingly by the working of Satan hath his heart filled with all sorts of vicious inclinations, and is so obdurate, that he believes or cares for no threatenings, nor makes any great reckoning of any truth of God: But all this is but within.
10. The tenth degree is outward Apostasy, and this is, when a man at length growing audacious in sinning, gives over even outwardly all care of honesty or religion, openly showing himself to be fallen away from all care of the profession of the truth, or respect of godliness further than the laws of men, or other carnal respects may lead him.
11. The eleventh degree is tradition to Satan, which is done either secretly, the Lord giving the sinner up to Satan, or openly where the sinner is delivered to Satan by the censure of the Church: It is true, that sometimes Satan hath possession at consent before practice. For then he entered into the heart of Judas : It is true also, that the censures of the Church fall upon many after practice before Apostasy. But if men do tarry out all these degrees, in this place they will be given up, if they prevent not death, or death prevent not them, &c.
12. The twelfth degree is a reprobate sense, when a man having been under the power of the devil, and not escaping out of his snare by repentance, i • most fearfully forsaken of God, and with unspeakable spiritual wic • ed • esse besotted by Satan, so as all sense and remorse is wholly extinguished i • him, so as neither the light o • Nature, nor the light of Scripture can work upon him.
13. The last degree is death, even death eternal.
Thus we see the stairs that descend down to hell, and the several step • 〈…〉 stairs.
Saint James makes but 6. degrees: For the first motions he suppresseth. Then the first degree is drawing away, now that contains the 2, 3, and 4. degree, as it is here in our reckoning, viz. liking, delight, and security. The 〈…〉 • irth, that is, practice: the fifth, the finishing of sin, which hath in i • •• stome, in •• r • 〈◊〉 outward Apo •• acie, tradition and a rebrobate mind: the 〈◊〉 i • death. Thus of the second point.
〈…〉 the third, we must understand, that the temptations of concupiscence, 〈◊〉 the • entations of Satan differ thus:
1. First, the tentatations of Satan are usually to things against nature, or against the God of nature, and so the temptations of Blasphemy, as they are te • med, are from Satan; or they are against the constitution of nature, a • the 〈…〉 which a man is moved to kill himself, or destroy or betray his C • untry or Prince, or to commit •••• mitry, Bu ••• r • , or 〈◊〉 .
2. Secondly, the temptations of Satan are usually sudden, and fierce, and violent like lightning, that leaves not a man time for deliberation: Thus he 〈◊〉 CHRIST with the glory of the world, but it is in a moment, lest ou • Savior by deliberation should find our reasons of exceptions against earthly glory: and so when the devil would persuade to sin that is gross and m • nstrous, he labors to confound a man with the sudden fierceness, and flame of the temptations; whereas concupiscence is more lingering and flower.
3. Thirdly, those evils that are instantly disliked, and in no measure consented to, or approved, are from Satan, and not from concupiscence. For concupiscence works by the natural proneness to the evil, which cannot be without all desire, or liking, and these temptations may be none of our sins. The first motions are not always to be counted our sins: For Christ was tempted not only for the matter, but for the manner in all things like unto us, yet without sin: he had monstrous things cast into his mind by the devil, yet he sinned not: so likewise it is not our sin simply that temptations are there. For a man doth not sin in the temptation, till he be in some degree drawn away by it.
Now for the fourth thing, there are many comforts against temptations diversely to be raised out of the Scripture.
First, from example, and that both of Christ and Christians. Of Christ, for [ 1] he was tempted, so the Apostle useth this argument as a comfort, Heb. 2.16. and 4. • 5. now there is a threefold comfort from Christ's example.
1 First, that he was tempted as well as we.
2. Secondly, that we see by his example, one may be tempted, yet without sin.
3. That he was tempted, that he might succor us when we are tempted.
And as we have the example of Christ, so we have the example of Christians. For as the Apostle Peter saith, The same afflictions are accomplished on your brethren that are in the world, 1 Pet. 5.12.
[ 2] Secondly, from the meditation of the helps in temptations.
1. First, God's Spirit is within us to lust against the flesh, even to assist with grace and strength against the workings of Satan.
2. Secondly, the good Angels invisibly and insensibly are as ready to help and succor, as the evil Angels are to tempt and devour.
3. Thirdly, Christ is a present cure for the stings of this serpent, as the brazen Serpent was to cure the stings of the bodily serpents. Now Christ cures us, when we look upon him by faith, partly by his intercession, and partly by a virtue flowing out of him to us. For it is certain, he prays for us, as well as he did for Peter, Luk. 21.31. John. 3.14.
4. Fourthly, God's care is for us: so as no temptation shall befall us, but by his sufferance: and besides, he will have respect to our strength, and thirdly, he will give issue with the temptation, as is excellently shown, 1 Cor 10.13.
[ 3] Thirdly, • rom the consideration of the effect of temptation. For though Satan would fain carry us away with the whirlewinds of his suggestions, yet indeed it is but to winnow us. And although it seems to be against all reason, that temptations should purge us, yet it is certain God's children are made more clear and pure by the very experience in the conflict with inward evils: It doth winnow them, and drive away a great deal of chaff, even of lightness and vanity out of their minds. Again, temptations are but to hide their pride, and to keep them that they be not exalted over-much.
Lastly, we may greatly comfort ourselves, if we consider the promises [ 4] the Lord hath made to us in temptations: He hath promised, that he will tread down Satan, and that speedily, under our feet: He hath (in the Apostle Paul ) answered and assured us, that his grace shall be sufficient for us, and his power shall be made known in our weakness : yea and Christ hath promised, when we enter into the combat, that he will pitch his Tabernacle by us. Besides, it is an old and ancient promise made long since, that if the Devil for terror show himself like the great Leviathan, or for fraud like a crooked and piercing serpent, or for violence and fury like the dragon in the sea ; yet the Lord will smite him with his great, and sore, and mighty sword.
Thus much of the comforts against temptations.
The fifth and last thing I propounded to be observed, was the rules to be observed to relieve us against temptations: and these are twelve in number, whereof some are preservatives against temptation, and some of them are remedies to deliver us out of temptations.
1. The first is prescribed by the Apostle Peter ; and that is to be sober and temperate in the use of all outward things. For usually Satan getteth in by the advantage he hath from our too-much liking or use of profits, or credit, or recreations, &c.
2. The second is, to watch, to watch I say indefinitely, observing our own weaknesses by a care to repress the beginnings of sin in our own nature, by avoiding the usual occasions of sin or temptations, and by providing ourselves against the time of the assault, looking ever for it, and standing upon our guard. This if we did, certainly the Devil would be afraid to attempt any assault upon us: but our own inconsideration and security, and dallying with the beginnings of sin, or the occasions, usually tempts the devil to tempt us.
3. The third rule is, to take heed of solitariness; I mean not only the inward solitariness, or emptiness of the mind; but the very outward retiring from company without cause or calling. The Devil set upon Eve when she was alone, and Christ was led aside into the wilderness to be tempted.
4. The fourth rule is, to be diligent and faithful in our particular calling. It is almost impossible, that a life full of idleness should not be also full of temptations: this was noted to be the door of David's temptations: whereas contrariwise faithful employment bars out temptation. It is exceeding good not to be at leisure to attend temptations. Labor is a great preservative from a world of inward evils.
5. The fifth rule is, to be careful to walk uprightly, and to keep our righteousness: For he that walketh uprightly, walks boldly and safely; not only in respect of evil men, but of evil Angels also. Righteousness is an excellent breast plate to preserve the heart of a man; and usually outrageous temptations get in by the love of some presumptuous sin. But to hold this rule, that we would not allow ourselves in any sin (which is true uprightness) is a sure course, and seldom fails, and it preserves against all fierce temptations.
6. The sixth rule is, to search the Scriptures, and to get store of provision against the evil day. Now this rule is both a preservative, and a remedy: It is good to keep Satan from assaulting us, (for when he tempts, it is upon hope that we have no armor to resist;) or if he dare assault, It is written, will be a sure weapon: The Word is the sword of the Spirit, that Christ fought withal, and therefore we may be sure, it is a safe weapon.
7. The seventh rule is, that we must not complain only, as many do, but we must resist also; we must do our best to oppose temptation; neither must we think this a slender help, for it hath a clear promise, that the Devil shall flee from us.
8. Eighthly prayer is a tried medicine: This Paul used when he was tempted, 2 Cor. 12. and certainly it is powerful either to remove the temptation, or to procure an answer, or strength to bear it.
9. The ninth rule is, we must specially remember to run to the brazen serpent. It is without all question, that the sight of Christ is as available to help us against the stings of the old serpent, as ever the sight of the brazen serpent was to cure them that were stung by the fiery serpents.
10. The tenth: we must labor for a persuasion, that temptations shall never separate us from God: unbelief gives them head, and sometimes ere the more they are mistrusted, the more they grow infectious; whereas faith quencheth them, though they were fiery darts.
11. The eleventh: If we find the devil practicing upon the flesh, the way is not to revile the devil, but to beat the flesh: Mortification, and the crucifying of the flesh with the lusts of it, will expel the devil.
12. The last rule is to be thankful for all mercies we find in temptations, and it is a great means to help us: whereas unthankfulness doth wonderfully strengthen the temptation.
Verse 7.
That the trial of your faith being much more precious than the gold that perisheth (though it be tried by fire) might be found unto praise, and honor, and glory at the appearing of Jesus Christ.
Verse 7.
That the trial of your faith being much more precious than the gold that perisheth (though it be tried by fire) might be found unto praise, and honor, and glory at the appearing of Jesus Christ.
THis Verse containeth the fourth reason, why afflictions and temptations should not darken the sense of our happiness, and that is taken from the effect of afflictions and temptations, which is in this Verse both propounded and amplified: It is propounded in these words, the trial of your faith ; and it is amplified two ways: First, by comparison with gold tried in the furnace: And secondly, by consideration of the event; it will be found to praise, and honor, and glory at the appearing of Jesus Christ. First of the effect, as it is briefly propounded.
The trial of your saith. ]
Two things I would note here. 1. In general, that God will try men. 2. In special, what God tries in men, viz. their faith.
For the first: It is certain that the Lord hath his fire in Zion, and his furnace in Jerusalem, and he will melt man. For what else should he do to his people?
Now the Lord is said to try men divers ways.
[ 1] First, by observing their ways: and so to try or search them, is nothing else, but to take notice of them and their estates: and so the word may be taken, Psal. 139.1, 2, 3.
[ 2] Secondly, God proves men when he bestows special blessings upon them, Exod. 16.4.
[ 3] Thirdly, God tries men by the power and efficacy of his Word. For that melts the heart of man like a furnace, and tries, and searcheth his inward parts, Mat. 3.2. Heb. 4.12.
[ 4] Fourthly, praise and applause is sometimes as the fining pot for silver, and the furnace for gold, Prov. 27.21.
[ 5] Fifthly, one special way, by which God tries men, is by false Prophets, and that is, by suffering their dreams, or signs, or words to come to pass, Deu. 13.1
[ 6] Sixthly, God tries men by afflictions and temptations, so commonly it is meant, and so here: now God hath two furnaces of afflictions; there is the furnace of his fury, Ezech. 22.21, 22. &c. The other is the furnace of mercy, and this is here meant.
Now the trial in affliction is not simply or properly the affliction it self, but certain specialties of consideration in the affliction: and thus God tries us,
- 1. First, when he sends many crosses one in the neck of another, and some of them of longer continuance, Dan. 11.33, 35. and so in Job's case.
- 2. Secondly, when he sends upon our spirits strange and unwonted terrors, Exod. 20.20.
- 3. Thirdly, when he smites some eminent men with sore, and unexpected judgments, Dan. 11.34.
- 4. Fourthly, when he delayeth or withholdeth expected favors, Deu. 8.2.
- 5. Fifthly, when he gives but a little help, Dan. 11.34.
- 6. Sixthly, when he leaves us to ourselves, and withdraws the special working of his spirit, 2 Chron. 32.31.
- 7. Seventhly, when he suffers us to fall into the same miseries that wicked men do, yea sometimes making our condition to be as the beasts of the field, Eccles. 3.17, 18, 19.
Now the consideration of this doctrine of God's melting, and trying men may serve for four Uses:
1. First, there is a great comfort in it, and that four ways:
1. For first it is a comfort, that God makes so much account of men, as to think them worthy the melting or trying: even this favor Job wonders at, John 7.18.
2. Secondly, it is comfortable, that it is God's wont to try his servants, it hath been God's custom to do so. It is no strange thing, if he try us, he doth no more than what he hath done to them that were dear unto him, Heb. 11.36.
3. Thirdly, it is especially comfortable, if we consider out of other Scriptures the manner of God's compassion and care for his people, when they be in the furnace. For
First he appoints their time how long they shall tarry there, and beyond that time they shall not be in the furnace, Dan. 11.35.
Secondly, the Prophet Malachi says, he sitteth down himself by the furnace to tend it, and to look to them, Mal. 3.2. or if he be upon any occasion urged to be absent, the Prophet Isaiah says, he flies, and returns, Isaiah 31.9. and ult. &c.
Thirdly, if they have any suit to God, or make any moan while they live in the furnace, they are sure to be heard, no time like it for the hearing of prayer, Zach. 13.9.
Fourthly, if the fire be too hot for them, he will defer his wrath, and refrain from them, Isaiah 48.9, 10.
Fifthly, he will take notice of a little grace in the midst of a great deal of dross: if there be but a sigh, a good thought, a holy desire in the midst of a great deal of ignorance and perturbation, he will accept it, and account of it, Rom. 8.27.
4. Fourthly, it is a comfortable doctrine to God's children, if they consider but the effect of this melting, and that either the present effect, or the future. The present, it is to try them, not to consume them, or to make a full end of them: it is to refine them, not to destroy them, Dan. 11.36. Ier. 46. ult. and they shall come out, as Job saith, as the gold, Job 23.10. And besides, for the time to come, it is certain, the Lord tries them, that he may do them good at their latter end, Deut. 8.14, 15, 16. and after they are tried they shall have a crown of life, I am. 1.12.
And thus of the Use for consolation.
Secondly, this doctrine is a terrible doctrine too: terrible I say in general to all such as will not be purged by affliction: such as will not be made better by their crosses: Let them consider, that it is the Lord that cast them into the furnace, and seeing they mend not, one of these two evils will befall them: Either the Lord will give them over, as altogether dross, and so they shall never be purged, or else since they will not mend by the beginnings of his displeasure, he will cause his fury to rest upon them, as the Prophet speaks, Ezech. 24.13, 14. and in particular, woe to all wicked men that nourish themselves in sin, because they are inward or secret sins. Little do they know, or think that God will search Jerusalem with lights, even all them that be frozen in their dregs, or settled on their lees, Z • ph. 1.12. When the Lord will search for them, it is not the top of Carmell, nor the bottom of the sea that shall hide them, &c. Amos 9.2, 3. And in special, woe is to all hypocrites, they are fallen into God's hand, that compasseth about all their ways, there is not a thought in their minds, but God seeth: woe to careless professors, the Lord will make all the Churches to know, that he searcheth the heart and reins, Rev. 2.23.
Thirdly, this doctrine may teach us two things:
- 1. First, to be more careful of in • ard uprightness, seeing it is God that trieth us, who tries the heart as well as the life, 1 Chro. 29.19.
- 2. Secondly, in all the wrongs and aspersions of wicked men to put ourselves upon God's trial, Psal. 7.9. Ier. 11.20. 1 Thes. 2.4.
Of your faith.
Two things I note here.
1. First, that where God gives faith, he will try it, where he bestows the assurance of his favor (let men look for it. For) certainly he will melt them, God will try our faith for divers reasons, he will thereby melt off the rust of antiquity. There be certain odd and old opinions, and conceits in men at their first conversion, and it is God's manner to school men by afflictions, and many times a Christian in a few days of adversity learns more true knowledge, then otherwise he would do in many weeks. Again, there are dregs of unbelief in the best and these need to go into the furnace to get them off: Besides, by affliction God doth show the truth of his own grace from that, which is but counterfeit in wicked men. The furnace manifestly puts a difference between a justifying faith, and the best of all other faiths, to wit, temporary faith: this may serve to confute their folly, that think themselves happy, because they are not in trouble as other men. But contrariwise, this is an ill sign many times that they are miserable, and have not any faith that would endure the trial. This should also teach us so to seek assurance of God's favor, or so to hold the possession of it as to look for assaults and trials, while we are in this world more or less.
2. Secondly, that of all other graces God stands most upon faith in affliction, and this is so, both because it brings more glory to God (for to live by faith is to yield an immediate glory unto God) as also, because it is of most principal use for the good of Christians. For faith doth in the midst of all storms, and the waves of adversity set a Christian on a rock; it doth give him ground to be established upon, so as he needs not fear drowning, hence the Metaphors of grounded and stablished are given to faith.
Again, Faith delivers from the curse of the law, so as what afflictions break in upon a Christian, they are not curses, but chastisements, which may be a great hearts ease in all temptations or trials. Again, Faith quiets a man's heart, and works peace and inward tranquility: for against the force of the curse it gives a man access to the view of the glo • y of heaven, yea it doth as it were give a being to things which are not: it makes the glory of heaven as it were present; it lays hold on eternal life. Lastly, faith is many times the very condition of deliverance; it is with us according to our faith. Faith makes us whole: faith delivers us: as soon as we can get our hearts to trust upon God, the Cross is gone: the Lord stayed but till we would believe in him with all our hearts.
Now is this so? doth God stand so much upon our faith in affliction? How is it then, that we do not believe? Oh unbelief! unbelief is ever worse than the cross it self. There is nothing the tempter would rather deceive us of, then our faith. Oh how is the heart of man turned away from true faith! there are a great number of us, as it were • eprobates concerning the faith, we are of no judgment, we are altogether blockish in this point of believing in God.
But in the second place, let this doctrine persuade with us, when we feel impatiency, or any other perturbation rising in us, to check ourselves, and say to • ur own souls, where is my faith now? and with the poor man in the Gospel, let us run to Christ with tears in our eyes, crying, and saying, I believe, Lord help my unbelief : and with the Disciples, let us still pray, Lord increase my faith. Yea thirdly, since the Lord accounts so much of our faith, we should strive after perfection even to get a strong faith, and to show ourselves immovable in affliction, and to this end we should be much in the Apostles prayer, that God would so fulfill the Counsel of his own will, that he would be pleased to fulfill the work of our faith with power.
But someone may say, what is it in affliction to show our faith, or what must we do to approve ourselves to God, that we do believe?
He that would approve his faith in affliction must do four things:
1. First, if he be conscious to himself of any evil that he hath too much favored, he must speedily repent, and give glory to God, and make his peace with God, Dan. 12.10.
2. Secondly, he must be sure he hold fast his assurance, so as he call not the love of God into question. For as the Lord will still own his people in all their adversities, saying, they are his people: so must they still stick to this, the Lord is my God. This is to believe, to hold fast this assurance, whatsoever befall us, Zach 13. ult.
3. Thirdly, he must be sure to lose no ground, either in the affections of godliness, or in the confession or profession of the truth. No affliction must abate his love to godliness, or the Word, or God's children; nor hinder his free profession of the truth.
4. Fourthly, he must commit his way to God, and rely himself, and all his a • tions upon God, putting his trust upon God's promises and goodness, Psal. 37. Phil. 4.6.
But especially the praises of faith in affliction will be greatly enlarged, if we can add these things following:
1. First, if we can trust upon 〈…〉 •• mmit ou • ways unto him ▪ resting upon his promise, though we see no means to accomplish it, Rom. 4.
2. If patience may have her perfect work so as we could go through afflictions with that firm unmoveablenesse that we would resist all perturbations, and that in all sorts of trials.
3. If we would believe, though God himself did seem to withdraw, or to neglect us. This was the great faith of the woman of Canaan.
4. If we can hold out without hasting to use any ill means, or unlawful courses to deliver ourselves, Isaiah 28.16.
5. Fifthly, if we can in affliction be wise to sobriety, resting contented, though God do not discover the reason of his proceedings with us, Rom. 12.3.
6. Sixthly, if we can preserve a tender sense of our own vileness, being glad of smaller favors, rejoicing when God is pleased to give us but a little help, thankfully acknowledging any degree of succor, not seeking great things for ourselves.
But might someone say, What should move us thus in affliction to rely upon God, and to approve our faith in him?
Seven things should persuade us to trust upon God in all adversity.
1. First, God's promise: Heb. 13.4. Psal. 50.15. Job 34.23. Isaiah 30.18, 20. Psal. 94.12, 13, 14. Psal. 97.11. Psal. 125.3. Psal. 126.5, 6. and it is certain, we may trust God upon those promises: For God's words are pure, and sure words, and have been tried in the fire seven times.
2. Secondly, the liberty of asking what we will of God. We have reason to believe in him, when we are sure to have whatsoever we ask of him.
3. The consideration of God's unchangeable counsel and decree; we are appointed unto all our afflictions, 1 Thes. 3.2, 3.
4. Fourthly, the example of all the worthies of God, as a cloud of witnesses, should persuade us with faith and patience to run the race of godliness set before us: For these all lived by faith, Heb. 12.1. Their afflictions were as great as ours, and they rested upon God and were not disappointed, therefore we should be followers of them, Heb. 6.12.
5. Fifthly, the speediness of our help and succor. For yet a little while, and he that shall come will come, and will not tarry, and therefore the just should live by faith, their temptations shall not last long.
6 Sixthly, our own experience: Did we ever lose by resting upon God? Was he not a help in trouble ever ready to be found? Can we say, that we ever believed in God and were ashamed of it afterwards? Or can we tell the time, that by our care we could ever add one cubit to our stature. Matth. 6. Rom. 9.33.
7 Seventhly, the recompense of reward proposed to them that will glorify God by believing in him: He will be made marvelous in them that believe. 2 Thess. 1.11. A crown of life is prepared for them, that by faith and patience prove their love to God, in enduring temptations. I am. 1.12.
Lastly, in that the Lord stands so much upon faith in the time of trial, it may serve for singular comfort unto us, if the Lord be pleased so to lead us through afflictions, that our faith hath proved immovable unto the end. This is in a manner all that God would have of us: certainly he is happy, in whom Christ may find faith, when he comes to try him in the furnace of tribulation.
Thus of the effect of temptations, as is briefly propounded in these first words of the Verse: Now follows the amplification of it, and that first by comparison with gold.
More precious than gold. ]
These words more precious then gold, may be referred either to the persons of God's children tried: or to affliction, by which they are tried: or to faith, that was tried.
[ 1] For the first, it is most certain, that God's servants are most precious in his sight: He esteems them more then all treasures: They are his portion and inheritance: He bought them at a high price, and accounts of them at a wonderful high rate: They are his peculiar people, and his jewels; which should teach us in imitation of God to separate between the precious and the vile, accounting one that hath true grace, above a thousand carnal persons: and we should oppose the love of God and his account against all the scorns and oppositions of the world. Besides, it is an excellent comfort in affliction: for this great account God makes of us, may assure us, that he afflicts us not willingly, but with singular pity. To conclude, hath God avouched us for his treasure, and peculiar people, and shall not we then avouch God to be our God, to keep his commandments, and set a high price upon the holiness he requires?
Now for the second: It is true also, that the very afflictions and trials of [ 2] God's servants are better than gold. Moses thought they were better than the treasures of Egypt , and they are so in divers respects. 1. Because they take away our sins, which is all fruit . 2. In respect of the wonderful joys of God, which a Christian finds in affliction . 3. Because they are notable means to wean us from the world, and fit us for heaven. 4. Because they work unto us an eternal weight of glory, which all the treasures in the world would not purchase. All which should greatly hearten us in all wrongs and troubles, knowing that the Lord will cause all to work for the best , and in all these we shall be more then Conquerors. But I think chiefly it is to be referred to faith, and so it assures us, that grace is better than treasure, and faith is better than gold: and this will appear better, if we compare the nature, or the use, or the end of these.
For the first: The substance must needs be better than the shadow; now gold is used, but to resemble and shadow out the worth of grace. Besides, riches are neither true, nor ours. Not true, for it is manifest, that opinion sets the price upon these outward treasures. Nor are they ours: for they will not go with us. And for the use of these, there is a great disproportion: Grace may bring riches, but riches cannot bring grace, Job 28.16. Prov. 24.4. Riches are but for the use, or ornament of the outward man; but faith and grace make the soul glorious, Psal. 45.10. Riches occasion much sin, Isaiah 2.8.7. 1 Tim. 6.9. but faith purifieth the heart. Riches will not avail in the day of wrath, Prov. 11.4. Ezech. 7.19. & 28.13.19. Zeph. 3.18. but faith will find a propitiation to still God's displeasure, Rom. 3.25. Faith works a great deal of peace, and inward tranquility; but riches are like thorns, and to have much gold is to have much care, and all will still be vanity and vexation of spirit. And lastly, for the end of these it is apparent, that the end of faith is the salvation of our souls, 1 Pet. 1.9. but a rich man can hardly be saved, and because of riches thousands of men lose their souls.
The Use may be either for instruction or consolation.
For instruction two ways: 1. First, this should raise our estimation of poor Christians that are rich in faith, I am. 2.5. 2. Secondly, it should quicken us to the seeking of this precious faith above all treasures: Receive faith and not silver, and assurance above much fine gold, and when thou hast gotten assurance, keep that which God hath committed to thee.
And for consolation, how can it but be comfortable to all that are thus honored of God to be trusted with this true treasure: God will be their gold, as he said, Job 22.23, 24, 25. Oh happy are the men that find • the merchandise of faith! Let all poor Christians rejoice, that they are thus exalted; and contrariwise, woe is unto the world because of faith: men seek gold, but who seeks faith? what shall it profit him to have an empty soul, and a full chest; to have goods, and not be good?
Yet before I pass from these words, we may note some things that are implied:
First, gold is precious: He granteth that, when he saith, faith is more precious. For these outward things are God's creatures, and he retaineth his title [ 1] to them still: It is his gold, and his silver still; which may teach men to be careful, how to dispose of these outward things. For they must give an account [ 2] of their stewardship even in these.
Secondly, gold is here said to perish, which is true, both actively and passively: Actively, it makes many a man to perish, and therefore it is called riches of iniquity, and is said to drown men in perdition: and passively it perisheth, because it vanisheth, and will not continue; Riches have w • ngs, and either vanity will rust them, or violence take them away; and many times they are lost to the inexpressible grief of the owner, Nabum 2.9, 10.
But it seems, Faith doth perish too, 1 Cor. 13.
It perisheth in respect of the act of it, but not in respect of the fruit of it: for so it endures forever. And all this should teach us to have our conversation without covetousness, Heb. 13.4. and if riches increase, we should not set our hearts on them, Psal. 62.10. but rather lay up for ourselves a good foundation by the merciful communicating of them, 1 Tim. 6.17.
Though it be tried in the fire.
Fire is sometimes taken properly, and so it may be referred to gold, and then the sense is, that faith is better than gold tried in the fire: Fire is sometimes taken metaphorically ; and so there is the fire of mortification, 1 Cor. 3.13. and the fire of renovation, Mat. 3.11. and the fire of tribulation, and the fire of condemnation, &c. It is the fire of tribulation which is meant here. Sometimes by this fire is meant any tribulation; and sometimes a special, fierce, and unresistible cross is meant by it: and so I think the fiery trial, 1 Pet. 4.12. is to be taken, and so it may be understood here. It is sure, that God doth sometimes try his best servants with strange afflictions: yet here is comfort, that all this shall be for their good, which should teach us in the greatest troubles to live by faith, 1 Pet. 4.12, 13. and in lesser affliction • not to be moved, seeing we have n • t resisted unto so high a degree of affliction as many of God's dear servants have. Again, we may hence note, that Christians are not Stoics, they have sense of their affli • tions: Crosses are fire, and fire will be felt, no affliction for the present seems joyous.
Thu • of the first way of amplification: the second follows, which is by the consideration of the event.
Might be found unto praise, and honor, and glory, in the revelation, or at the appearing of Jesus Christ.
For the sen • e of these words: The words praise and honor, and glory may be referred to God, and so it is true, • hat trial of the faith of Christian • in their manifold temptations shall bring a great deal of glory and honor to God in the day of Christ.
But I rather choose to understand it of the Christian.
Some think the three words should note the three ways of exalting Christians; and so they should have praise in words, honor in gesture, and glory in deeds: but I think they are but several words to express jointly one and the same thing.
Before I come to the main doctrine, here are divers things to be noted, which are implied both concerning Honor, and the appearance of Christ.
Concerning Honor these thing • may be noted.
First, that faith and sincerity in this world for the most part want praise, and honor, and glory from men, and therefore he promiseth them, that howsoever it go, yet in the day of Christ saith shall not want praise, &c. It is here no wonder to be made as a sign or wonder even in Israel, Isaiah 8. If men refrain from evil one beast or other will prey upon them, Isaiah 9 15. To be reviled with all man • r of evil sayings is • upposed by our Savior, M • t 5.11. They that are after the flesh have done it, and ever will persecute those that are after the spirit, Gal. 4.29.
Secondly, it seems the Lord taketh a power unto himself and his word, even to judge and determine the cases of Honor. It is a fond conceit that our great Gallants have, that they think that in defense of their Honor they are not bound to the word: but they are deceived; and they do well (perhaps) to shun the sentence of Scripture in the case of their monomachies or single fights; for it yields them but small comfort to embolden their great spirits. For these are the words of the holy Ghost, It is a man's honor to cease from strife, but every fool will be meddling, Prov. 20.3.
Thirdly, perfect Honor will never be had till the day of Judgment, which [ 3] should the more confirm us in a contempt of the honor of this world: In this world they are many times praised, whom God abhorreth, and men say to the wicked, thou art righteous. It is an usual thing, that they that forsake the law themselves, praise the wicked, Psal. 10.3. Prov. 24.24. Secondly, earthly honor is wonderful deceitful, many get it by ill means, and men may be praised by them that curse them in their hearts: and besides, earthly Honor will not abide, nor can man continue here to enjoy it long, Eccl. 8.10. Psal. 49. 13. neither will it content the mind of man if it be had, Eccles. 6.2. and for the most part it makes men sensual, man in honor understands not, but they live and die many times as the beasts that perish, Psal. 49. ult.
Now concerning the revelation of Jesus Christ, we must know, that it is taken sometimes actively, and sometimes passively. Actively, and so for that work of Christ, by which he reveals his Father and his will to his members, so Mat. 11.23. Gal. 1.12. Now passively, there is a threefold revelation of Christ: 1. In his flesh: 2. In his spirit: 3. In his glory. In his flesh: for so godliness is a great mystery, in that God was revealed in the flesh, 1 Tim. 3.16. In the spirit, so Christ was revealed in Paul ; in that by the spirit the grace of Christ was revealed in him, Gal. 1.16. Thirdly, Christ shall be revealed at the last day in his glory from heaven, and this revelation is meant here, as it is also 1 Cor. 1.7.2 Thes. 1.7.
The doctrines implied are three:
[ 1] First, that Christ shall come again, and be revealed from heaven, and therefore woe to those mockers that walk after their lusts, and ask when his coming shall be.
[ 2] Secondly, that Christ is as it were hid till his second coming, and so he is in six respects.
1. First, in respect of the sense of our mortal eyes, the heavens like a curtain hide him from us, Act. 1.
2. Secondly, in respect of the admirable glory of his person. For at that day his glory shall be revealed, which now is as it were hidden.
3. Thirdly, in respect of the estate of his members, our life is hid with Christ. He is not glorious in the outward glory of his members, Col. 3.3.
4. In respect of the manifestation of his love; he hath not shown himself to wicked men, John. 14.22. nor fully revealed himself to the faithful; it doth not yet appear what they shall be, 1 John. 2.3.
5. Fifthly, in respect of the secrets he shall then break open: little do we know, or hear of, what he will then discover, when he shall break open the everlasting counsels of God, and discover the depths of God's providence, and the deeds of all both good and bad, and the glory of the Elect, and the eternal misery of the damned.
6. Sixthly, in respect of the suddenness of his coming, Luk. 17.30.
All which should make us the more to long for his appearing: for that shall be such a time as never was.
The third thing implied is, that the thought of the day of Judgment is [ 3] a sure refuge to a Christian mind, when many other comforts for the present fail.
But the main doctrine is, that faithful and patient Christians shall have a great deal of praise, and honor, and glory in the day of Christ. Christ will be made marvelous in them, 2 Thes. 1.11. they shall shine as the stars of heaven, and as the sun in the firmament, Dan. 12. Mat. 13. they shall appear in singular glory when Christ appears, Col. 3.4.
But shall Christians have no glory till that day?
Yes: For first there is a natural glory stamped upon their very persons, Col. 2. ult. Secondly, they are already vessels of glory in God's decree, Rom. 9. Thirdly, true honor is restored them in the kingdom of gra • e: for God acknowledgeth them: so do the Angels of God, and they have honorable privileges, and such graces as will bring to glory. And lastly, God many times doth honor them with special Honor before men, Hest. 8.16. Psal. 64. 3. to the end. Act. 28.10.
The Uses follow.
And first, the consideration of this great praise, and honor, and glory in the revelation of Christ, should serve for instruction in divers respects: For it should quicken us to faith and good works, seeing our labor shall not be in vain, 1 Cor. 15. ult. Men will say in that day, Oh blessed was he, or she, that believed. It may also persuade us to cheerfulness and patience under afflictions and the scorns of the world: we shall then have praise enough, what need we care for a little disgrace in the mean time? and shall we ever be ashamed of Christ and his truth, that will thus honor us at the last day? Finally, we may here learn of Christ how to esteem of tried Christians, we should learn of him to praise them and honor them.
Secondly, this doctrine should wonderfully comfort God's servants. How should they exult in the glory and honor they hope for? They shall then have so much honor, as the Kings of the earth would be glad to bring their honor in exchange for it. Think of it: If it were such a great glory to be honored by earthly Kings, as it was done to Joseph and Mordecai ; what is it to be such whom God will honor? God gives more honor then Kings have, and therefore much more then they give: & Christians shall have this honor, not in the sight of a few men, but before all Nations of men & Angels: & this honor shall not be for a small while, but forever. For the King of heavens mind will not change, nor shall the Elect die and lose their honor, or live and stain it. Besides, God will give fullness of gifts and grace to use this honor, which earthly Princes cannot give, and this honor shall be held without envy or opposition, and they shall have eternal possessions answerable to their Honor.
Verse 8.
Whom ye have not seen and yet love him, in whom now though ye see him not, yet do you believe, and rejoice with joy unspeakable and glorious.
Verse 8.
Whom ye have not seen and yet love him, in whom now though ye see him not, yet do you believe, and rejoice with joy unspeakable and glorious.
THis verse and the next contains an answer to a second objection, which might be made thus: Might someone say, I know not whether the former comforts belong unto me: I know not whether I be borne again, &c.
To this the Apostle answers by giving two signs, by which men might try themselves. 1. The first is the love of Christ. 2. The second, the joys of the holy Ghost. Concerning which, the meaning is, that whosoever loves Christ, whom he hath not seen, and hath felt those unspeakable and glorious joys of the holy Ghost, he is undoubtedly borne again: But such are you; therefore you need not doubt your estate.
In general we may then note,
1. First, that there are certain and infallible signs of a child of God: there [ 1] is such a way of trial by signs.
2. Secondly, that the trial of our estate by effects wrought in us, is a safe and profitable way.
3. Thirdly, that though we see not all the signs, yet if we discern any in sincerity, they are infallible, therefore the Apostle here propounds two of many.
Whom having not seen ye love.
Two things may here be observed: the one expressed, the other implied.
The doctrine expressed is, that the unfeigned love of Jesus Christ is in everyone that is borne of God; and where it is, it is an infallible sign. He that loves Christ, it is certain, that both God the Father, and Christ love him, John. 14. 21. Eph. 6.23. and contrariwise, 1 Cor. 16.22.
The Use of this doctrine is threefold:
1. First, it should teach us to try ourselves whether the love of Christ be in us or no: now that this may be distinctly discerned, we must understand, that the love of Christ may be two ways considered, either as it is in the sparkle, or as it is in the flame. In some the true love of Christ is, as it is but in a small measure. Now others have the inflamed love of Christ.
First, there are 7. signs of the love of Christ wheresoever it is in truth, though but weak.
1. First, we may know whether we love Christ by our estimation of him, if we do truly love him, we esteem him above all other persons and things in the world, Mat. 10 37 Phil. 3.9.
2 Secondly, we may know it by our constant desire after the means of communion with Christ: he loves not Christ, that loves not the means in which Christ makes his favor known to men: do we love the kisses of his mouth? that is, do we affectionately desire the means, by which he shows his love, even those sweet pledges of his love in his word.
3 Thirdly, we may know our love to Christ by our love to Christians that are his members: we love him that begat, if we love them that are begotten of him, 1 John 5.1.
4 Fourthly, we may know it by believing in him, John 16.27. For if we love him we put our trust in him, and rely upon him and his merits.
5. Fifthly, we may know it by our care to keep his commandments. For so he saith himself, He loveth me, that keepeth my commandments, John 14.21. The love of Christ and the love of sin cannot stand together.
6 Sixthly, we may know it by our grief for his absence: if to miss Christ be the sorrow of our hearts, it is a sign we love him. Cant. 3.1.
7 Seventhly, we may know it by our willingness to suffer for his sake, John. 21.19 Thus Peter must one day prove that he loves Christ, by being willing to be carried whither naturally he would not, for the confirmation of the truth.
2 Now there are seven signs also of the inflamed love of Christ: For they that have such tender affection after Christ:
1 Do sometimes feel the very passions of love, they are as it were sick of love, for the time overcome with the wonderful affection they bear to Christ, Cant. 2.5. especially when they have felt great comfort in the means.
2. Their love is unquenchable and unresistible, it is strong as death, and much water cannot quench it, Cant. 8.6, 7.
3. They do wonderfully, earnestly, and affectionately sometimes long after his second coming, greatly desiring to be dissolved and to be with Christ, 2 Tim. 4.8. Phil. 1.23.
4. Fourthly, they do almost only joy in Christ. God forbid I should rejoice in anything but the cross of Christ, Gal. 6.14. They account all other things loss & dung in comparison of the excellent knowledge of Christ, Phil. 3.9.
5. Fifthly, they continually talk of him, they never linn, they have words at will, their tongue is as the pen of a ready writer, Psal. 45.1. They can easily praise him, and admire almost everything in him. Cant. 5.9. to the end.
6. Sixthly, their inflamed love is shown by a willingness with contentment to do the meanest service to Christ, or his religion. This was a sign Mary loved much, that she could even kiss the feet of Christ, and wash them with her tears, and wipe them with the hair of her head, Luke 7.44. to the end.
7. Seventhly, they are wonderfully encouraged with his praises, they are more fired with his praises of them, or his acceptation of them in the word or prayer, then with the applause of the whole world besides, Cant. 4.16.
Coherence.
2. Secondly, if we want the love of Christ, we should use all means to get it. Now there are three things that would further us in getting this love.
2. To acquaint ourselves with the word of Christ. For that sets out his praises, his love to us, and the singular blessings he hath purchased for us.
3. To converse with Christians that do tenderly love Christ, and abound in holy affections. Those daughters of Jerusalem, that wondered why the Church should make such ado about Christ, when they had conversed with her a while, and heard her speak with such affection and admiration, they are turned, and will now go seek Christ as well as she, Cant. 5.9. to the end, and 6.1.
3. Thirdly, such as have felt this love of Christ, should be careful to keep it; now there are seven things to be observed, if we would preserve the love of Christ in our hearts.
1. First, we must establish our assurance of both our loves to Christ, and his love to us: we must labor our own edification in the faith, if we would keep ourselves in the love of God, Iud. 20.
2. Secondly, if we would preserve this love, we must keep uprightness. For if we relapse to the love of sin, the love of Christ will decay in us.
3. Thirdly, we must keep ourselves out of the company of such, as might entice us from the love of Christ, namely, out of the company of Idolaters, and all profane persons.
4. Fourthly, we must take heed of worldliness: for the love of God, and the love of the world will not stand together. The cares of this life will be a snare and bait to draw us away.
5. Fifthly, we must take heed of security after feelings. For if the Church be so sleepy after communion with Christ, that when he comes again she will be slumbering, and not rise when he calls; Christ will be gone and not answer, no though afterwards she call, Cant. 5.2, 6, 7.
6. Sixthly, we must walk in the steps of the flock, and feed our kids near the tents of the shepherds ; we must converse with holy Christians, and keep ourselves under the powerful instructions of profitable Ministers, Cant. 1.7. &c.
7. Seventhly, we must be much in the preparation for the second coming of Christ. To be much in thinking of or praying for the coming of Christ will preserve us from declination in our affection to Christ, Iud. 20, 21.
The doctrine implied in these words is, that when we shall come to heaven, and shall see Christ face to face, we shall love him, and admire him wonderfully. For the Apostle takes it for granted, that it is no hard thing to love Christ, if we once saw him.
And thus of the first sign.
The second sign is the joy of the holy Ghost expressed in these words:
In whom, though you see him not, yet believing ye rejoice with joy unspeakable and glorious.
There are six kind of joys.
1. Some are unnatural, such is the joy of those mentioned, Job 3.22. that are glad at heart to find the grave.
2. Some are natural, such are the joys Solomon commends, Eccles. 8.15. & Prov. 15.13.
3. Some are sensual, such are the joys Epicures conceive in the pleasures and sports of this life, Eccles. 11.9. Job 21.12.
4. Some are fantastical, when men rejoice upon mere conceits and fancies without any ground. For as in some diseases there are abundance of sorrows without cause, so are there also joys without reason in divers.
5. Some are diabolical, and there are three sorts of devilish joys.
- 1. The first is to joy in sin.
- 2. The second is to joy in the misery of God's people, Ezech. 25.6.
- 3. The third is the joy we call illusion, when Satan to feed the security of men doth tickle their hearts with a great deal of joy and ravishing of the heart.
6. Lastly, some joys are spiritual joys: and these are either
- 1. Temporary: or
- 2. Eternal.
Temporary joys are those, which wicked men may feel in the hearing the word, Mat. 13.
Eternal joys are such, as only the Elect feel; I call these Eternal, not because they are felt without interruption forever, but because they are so now in the hearts of God's children, that they shall never either totally or finally be lost, but shall be felt again.
Now there are two sorts of this joy in God's elect. The one is a duty, the other is a sign : the one man brings to God's service, the other God gives as a token of his acceptance of man's service.
The joys given of God are here meant, these are here called unspeakable and glorious.
But how may we discern these joys of the holy Ghost from all the other sorts, especially the temporary joys and illusions of Satan?
The true joy in the holy Ghost may be known by these marks.
1. It is given of God in the due use of some ordinance of God, the soul being retired into God's presence; especially these joys are felt in prayer, this joy is drawn out of the wells of salvation.
2. It usually follows humiliation for sin, Isaiah 6.2, 3. John. 16.20, 22.
3. It may be felt in adversity, as well as prosperity, Hab. 3.17, 18. Rom. 5.3. Phil. 2.17.
4. It is accompanied with righteousness. It can never be felt of any, in whom the love of any sin reigns, Rom. 14.17.
5. It ratifies the written promises, and doth assure nothing but what the word assures, Eph. 1.14.
6. It is kindled upon the sense of God's favor, it follows here bele • ving.
7. It is unspeakable and glorious above all carnal or earthly joys: it doth ravish the heart, as if a man were already in heaven.
8. Lastly, it may be known by the effects: For
1. It will make a man more humble, and apt to acknowledge his own vileness and unworthiness.
2. It will make a man less censorious of others, and with more compassion to tender the wants and sorrows of others.
3. It will mar the taste of carnal joys: it causeth us to find less relish in the taste of earthly delights.
4. It breeds a great love of God and godliness, and quickens to diligence in well-doing.
Whereas the joys, that are illusions, or temporary joys, will make men more proud and careless, and contemptuous, and more negligent in the use of the means, and the care to do good.
But are these joys felt of every Christian?
Distinguish of Christians, and of feeling, and of joys.
1 Some are Hypocrites, and so have not any power of godliness at all, but only a show.
2 Some have temporary grace only: these have joy, but not such as will abide the trial: For,
- 1 These joys are not accompanied with humiliation for sin, or not for all sin.
- 2 They arise not from any grounds of particular assurance.
- 3 They are not felt in the time of temptation.
3 Some Christians are always diseased with some spiritual malady, and that many times till death, as with passion, or with strange effects of melancholy: these may possibly die without any evident comfort.
Some fall after calling, into some gross sin for a time, and these may so lose the joy of their salvation, as they may never recover it till their very end.
Again, distinguish about feeling.
1 Some have those joys, but observe them not, either through ignorance of the doctrine of the joy of the holy Ghost, or through neglect.
2 Some have this joy and observe it, and are affected & established with it for the time, but presently either forget it, or suspect it.
Lastly, this joy in the holy Ghost in some is an habitual gladness of heart, which constantly after assurance is found in them, though they feel not the passions of joy: but in others there is felt at sometimes the vehement passions of joy, but not the constant gladness. Now either may be the true joy of the holy Ghost, if it agree to the former signs.
But what should we do to get the joys of God?
1 Thou must be in the general God's servant, and devote thyself to holiness, else thou canst never feel them. Isaiah 65.13.
2 Thou must voluntarily seek godly sorrow for thy sins: for these joys are promised to, and most felt by such as mourn for sin, Psal. 126.2, 3, 5, 6. Isaiah 61.3. Prov. 14.10. Mat. 5.5.
3. Thou must labor after the affections of godliness: till thou come to love Christ and the Word, and holy exercises, thou canst not get the joy in the holy Ghost: if we did once love to be God's servants, the Lord would refresh us with the joys of his presence, Isaiah 56.6, 7.
But what should we do to preserve the joys of God, that'we might more constantly rejoice in the holy Ghost?
Observe these rules.
1. Thou must get a meek spirit. For passion and pride hinder the refreshings of God wonderfully, Isaiah 29.19.
2. Preserve uprightness: the upright shall have an harvest of joy: But if thou nourish the love of any sin, it is impossible to keep the joys of God, Psal. 96.11. Prov. 29.6. & 12.20.
3. Lose not God's presence, but set him in thy sight, and walk before him, There is fullness of joy at his right hand, Psal, 16.11.
4. Be much in well-doing: For that will make our joy abound, Col. 1. 9, 10, 11.
5. Hang upon the breasts of the Churches consolation and sincerity, Isaiah 66.11.
6. Take heed of much carnal, or outward rejoicing. For the immoderate liking of earthly things hardens the heart in the things of God.
Hence we may briefly note the causes, why many professors have no more joy.
- 1. Some neglect the means.
- 2. Others are mastered by strong affections, as Envy, or Passions, &c.
- 3. Others have neglected mortification.
- 4. In many their very unprofitableness is the cause.
- 5. In some, the love of some secret sin blasts all grace and joy.
Verse 9.
Receiving the end of your faith, the salvation of your souls.
Verse 9.
Receiving the end of your faith, the salvation of your souls.
THis Verse is a ratification of the former, in which the Apostle labors to assure salvation to all such as have the former signs. 1. The matter assured is the salvation of our souls. 2. The certainty of the assurance is in the word receiving, which imports, it is as sure, as if we had received it already. 3. The instrumental cause is faith: for salvation is the end of faith.
Receiving. If this word be marked in it self, and the coherence, four things arise to be observed.
1. First, that we should receive the graces and blessings of God with much joy and love of Christ, who is the foundation of the merit of all. This I note from the coherence with the former Verse.
2. Secondly, we are seldom glad at heart, longer then we are receiving some blessing, or promises from God: Note, that he joins this word to the joys of the holy Ghost in the end of the former Verse.
3. Thirdly, that salvation is received even in this life: received I say, 1. In the promises of it. 2. In the graces, which begin eternal life in this life. 3. In the certainty of the assurance of it.
4. The word in the Original signifies to carry back again, or to fetch out of the field: which imports, we cannot get salvation, nor any promises, or graces that concern it, but we must fight for it; there will be some bicketing before it can be carried away out of the field.
Of your faith. Faith is here expressly made the instrument of our salvation. This is a principle, and should be immovable in the heart of every Christian, that without faith our religion is to no end. For we cannot be saved without it: which should teach us both to seek this faith, and to account of it as most precious, and to this end to make sure that our faith be right: we cannot be too oft urged hereunto: I will instance but in four signs of a true persuasion. For I take it for granted, that the most of us say, we are persuaded God loves us, and Christ died for us. Now we may try whether this persuasion be right four ways.
1. First, if it will endure the trial of manifold temptations, as the coherence shows a true persuasion will. If it will support us in adversity of all sorts in some measure, especially if it will fence us against the scorns and oppositions of the world: this will prove it to be a true persuasion.
2. Secondly, if it be such a faith as will believe all that is written, Act. 24.14. so far as it sees it to be the will of God, though it be against reason, or affection, or profit, or the opinion of any other.
3. Thirdly, if it have the seal of the spirit. For he that truly believeth, hath a witness in himself, even the witness of the spirit of adoption, testifying by unspeakable joys the assurance of God's love, Eph. 1.14. 1 John. 5.10.
4. Fourthly, if it be accompanied with a sincere life, and love of all that truly fear God for the image of God in them. True faith will show it self by this love, Gal. 5.6.
The end of your faith. The word here rendered the end, doth further signify a reward, or wages which is given at the end: and so these things may be observed:
- 1. First, that in the end the Lord will take account of the use of all gifts, or graces in men.
- 2. Secondly, that unless we hold out to the end, we can never have reward.
- 3. Thirdly, that true faith will hold out to the end, if it be true, it will abide.
- 4. Fourthly, Faith it self will once have an end, and therein love excels faith, because that will never end.
- 5. But the last and chiefest point is, that it will be a glorious time, when the end comes, that God disposeth the rewards of believing: which may serve for four uses.
1. First, it may comfort God's afflicted servants. For the expectation of the poor shall not perish forever, Psal. 9.18. and God will certainly give an end and expectation, Ier. 29.11. And have we not seen the end of the Lord in many things in our temporal troubles, and can we doubt him for our last end? why should any fear death? Is it not the time of receiving wages? No hireling is afraid of the time of receiving his wages.
2. Secondly, it should teach us therefore to wait upon God, and possess our souls with patience, holding fast our confidence of assurance. For the end shall come, and it will not be long before it shall be.
3. Thirdly, for information: we may hence note one excellent pledge of God's love and goodness; he is not bound to give us any wages till the end, yet see his mercy, he doth recompense us every day.
4. Fourthly, woe unto wicked men, their end is shame and confusion, even the fruit of all their evil ways, or as the Apostle saith, their end is damnation, Phil. 3.18.
The salvation of your souls.
The soul is a spiritual substance within us, by which we resemble God; it can subsist of it self, it hath neither matter nor end: it was created of God of nothing, and united to the body, that God might be rightly known and worshipped.
The soul is a kind of picture of God within us, that can live, though the body were not: when I say it is void of matter, I mean it is not made of any other thing as our bodies be: there is no metal, as I may say, of which it may consist, and it is such a divine creature, as it cannot die as the body doth, and it was of purpose put into the body, that so amongst the visible creatures God might be known and worshipped. For if we had not a soul within us, we could never attain to any knowledge of God, more than the brute beasts: For God cannot be known by bodily senses. Now for the union how the body and soul are knit one to another I cannot express it.
Salvation notes especially that estate of excellency and glory, which the faithful have in another world, though properly the word notes but only what we are delivered and saved from in heaven.
This salvation excludes all misery, and includes all happiness. All misery may be referred to four heads. 1. Sin. 2. Infirmities. 3. Adversaries. And 4. Death: none of these shall be in heaven. All happiness likewise may be referred to four heads. 1. Perfection of nature. 2. Communion with the blessed, viz. God, Christ, Angels, and just men. 3. And a glorious inheritance in the heaven of the blessed. And 4. Immortality: all these shall be enjoyed in that other world.
Now though the soul be taken synecdochically for the soul and body, yet the salvation of the soul is principal, and more glorious.
- 1. For information.
- 2. For instruction.
- 3. For reproof.
1. There are three things we may be informed in from the consideration of the salvation of the souls of the faithful.
1. First, that godly men are in a wonderful happy case, whatsoever their outward estate be, because their souls shall be saved: there are springs of joy in the very hope of this immortal happiness: this salvation is so great a mercy, as we may truly say, his reward is with him.
2. Secondly, that there is a matchless love in God to man, not only in that he provides such an estate, but first that he doth it freely without all respects of merit, Tit. 3.4. and secondly, because he sends up and down the world to offer this salvation. From hence ariseth the Phrase, my salvation is gone forth.
3. Thirdly, that faith is wonderful precious, that brings us such a salvation.
2. Further for the second, there are divers instructions may be deduced from this doctrine: as
1. First, it should teach us to deny ungodliness and worldly lusts, Tit. 2.12. the very thought of going to heaven should extinguish the desire of sinning.
2. Secondly, we would make God all our trust, and our expectation, Psal. 62.5. We should resolve to rest upon God: For none else either will, or can do so much for us as he can. He is well said to be the hope of Israel, none have so great hopes as the faithful.
3. Thirdly, we should labor for the assurance of salvation, and lay hold upon it, striving to get evidence for it. Heaven should suffer violence, seeing it may be had, we should never be quiet till we can get it.
4. Fourthly and lastly, such as have attained some assurance of their salvation, should look to four things.
1. First, they should strive for large affections, to express the sense of so great salvation. It is such an incomparable benefit, as we should be always praising, &c.
2. Secondly, it should quicken them to good works: the remembrance that we shall be saved, should be like a fire within us to inflame us to all possible care to please God, and to be fruitful in all well-doing. Salvation should be as a burning lamp within us: a Christian should never be without fire in his heart, in respe • t of his care to maintain good works.
3. Thirdly, shall we not be content with any condition in this world, seeing we are so well-provided for in a better? what should trouble us, if we can remember that after a short time our souls must be saved?
4. Fourthly, shall we be so glorious in heaven? why then our conversation should be in heaven : we should be always thinking of heaven: our minds should run upon it.
3. Now as this doctrine may inform and teach, so it may reprove whole troops of carnal Christians, that never labor after this glorious estate, that scarce ever ask, what they should do to be saved, but sleep it out in a Lethargy, and never ask after, nor remember their latter end.
Verse 10.
Of which salvation the Prophets searched and inquired diligently, which prophesied of the grace that should come unto you.
Verse 10.
Of which salvation the Prophets searched and inquired diligently, which prophesied of the grace that should come unto you.
THe consolation propounded, verses 3, 4, 5. is confirmed, first by Prolepsis, or the answering of Objections, verses 6, 7, 8, 9. secondly, by testimony of worthy and holy men, verses 10, 11, 12.
So that these words make good the consolation of Christians, by setting before us, what witness holy men of old have given of our happiness, that live now under the Gospel. In the words five things are particularly to be noted.
1. First, who testify, or who are God's witnesses; and these are described, 1. first, more generally, and so they were Prophets. 2. secondly, more specially, and so they were those Prophets that were appointed of God to prophesy of the gracious privileges should come unto us Christians.
2. Secondly, their adjunct pains and endeavors to furnish themselves in the knowledge of those things that concern us, They searched and inquired diligently.
3. Thirdly, the question they studied, or unto which they testify: In general, it was of salvation, ver. 10. In special, it was of the manner and time of the grace foretold.
4. Fourthly, the occasion that fired them to this earnest desire after this knowledge, and that was the inspiration of the holy Ghost, driving them to foretell of the passion of Christ, and glories that should follow. Now they rightly conjectured, that this glory did import some excellent estate of the Church then, and that they would fain have known.
5. Fifthly, the success, and that was they were answered by revelation ; which answer is set down, verse 12.
Prophets. ]
God hath revealed his will three ways.
1. First, by the light of nature, imprinting in man certain common notions, or small sparkles of divine light.
2. Secondly, by the book of the creatures ; by these he did blow, and nourish, and more kindle the sparkles infused by nature.
3. Thirdly, when both these proved insufficient by man's sin, God revealed himself by his word ▪ but after divers manners, Heb. 1.1.
Sometimes by dreams, when men were asleep.
Sometimes by Visions, when men were awake.
Sometimes by types and resemblances.
Sometimes by Christ the Son of God; and so sometimes in the likeness of a man, and in the last age of the world in a true human nature.
Sometimes by Angels.
But most usually by the ministry of man. Now the men employed to reveal God's will, were called either
Extraordinarily, as Prophets and Apostles: or
Ordinarily, as the Priests and Levites under the Law, or the Ministers now under the Gospel.
So that we now see, who these Prophets were.
It is true, that the word Prophet or Prophesy is diversely taken: Sometimes more generally for any, that foretell things to come: so every Preacher is a Prophet, and to preach is to prophesy, 1 Cor. 14. sometimes it is taken more restrainedly for those that foretell by inspiration, or special revelation: these were called in old time SEERS. Those students in the ancient Colleges, that were of special gifts, and more hopeful, were called Prophets, not that they did all prophesy, but because the Spirit did use to fall upon such men. Those called children of the Prophets were younger students, that attended upon, and were directed by those grave and more ancient Divines. Through the abuse of the succeeding time, those that were taken out of these Colleges to serve Princes, though many times they were men most ambitious and covetous, yet were called still Prophets.
But the Prophets here meant were only those holy men, that by the immediate inspiration of the Spirit of God did foretell things to come concerning the Church, and kingdom of Jesus Christ.
Now in that the Lord refers us to the testimony of the Prophets, it may serve for divers uses.
1. First, it shows the excellency of Theology, or the truth according to godliness, in that it is penned and confirmed by such admirable instruments.
2. Secondly, it shows, that in matters of religion men must have recourse to the testimony of the Prophets: their writings are the true touchstone a • d square. And so in matters of consolation, if the Prophets speak comfortably to our hearts, it matters not what all the world besides says, or thinks of us: sure it is that Christ came not to destroy either Law or Prophets, and therefore by them we shall be tried whether we will or no.
3. It should quicken us to study the writings of the Prophets: we cannot receive their persons now into our houses, nor build tombs for them; but we may receive their writings into our hearts, and it will be made good, that he that receiveth the writings of one of these Prophets in the name of a Prophet, shall have a Prophets reward. In the mean time we have a sure woid, t • which we may do well to trust without all wavering.
Which prophesied of the grace that should come unto you.
By grace to come, he means those excellent privileges, that God of his free grace would bestow upon the Christian Churches, more than upon any Churches before.
The Prophets then did foretell of certain great prerogatives, with which we Christians should be honored.
But what were those privileges in particular?
There are an eleven prerogatives of the Christian Church, wherein God hath dealt wonderfully graciously with us.
1. The exhibiting of Christ in the flesh.
2. The freed • me from the bondage of the ceremonial law. Gal. 4.1,2.2.
• . The admission of the Gentiles to be copartners with the Jews, Eph. 2. & 3.2. to 7.
4. The multitude of believers in comparison of former ages, Isaiah 54. 1,2,3.
5. The more evident vision or manifestation of God's special favor and k •• dnes • e in Christ Jesus, testified more fully both by the word and spirit. The Lord i • now fond over the Christian Churches, and doth more famil •• rly reveal his love n • w, Eph. 2.7.
6. The m • re evident clearing of our release from the moral law, in respest of the rigorous perfection of it, we are not now under the law, but under grace, so that if sin have not dominion in us, our obedience will be accepted, Rom. 6.14.
7. A large extent in the proclamation of pardon, and forgiveness of sins; so as now any man may get a pardon, that will seek it out in the name of Christ, Act. 10.43.
8. The pouring out of the holy Ghost, and that either extraordinarily, as in the primitive Church, or in the measure of ordinary gifts, as in utterance, knowledge, &c. 1 Cor. 1.4, 5, 6.
9. The eminency of holy life, and that in the meaner sort of Christians as well as the greater: This is only true of a remnant that are of the election of grace ; and so for the power of practice, that never age saw it more lively, than it is now in many of all conditions that truly fear God, Isaiah 35.8.
10. Abundance of outward blessings: This God hath promised, Isaiah 60.15,17. and performed in several states of the Church in divers ages.
11. Lastly, the more manifest revelation of the doctrine of heaven, and eternal life; immortality being brought to light by the Gospel, so as now we need not to be taught by the dark shadows of temporal and earthly ceremonies.
Now since the holy Ghost hath made us to know, that these are times of such excellent graces; it may instruct us diversely. For in some things it may order us toward ourselves, and in some things toward others.
There are four things we may learn for ourselves.
[ 1] First, let us take heed, lest any man fail of the grace of God. For woeful experience shows, that many thousands even in this light are as destitute of this grace, as ever Jew or Gentiles were. Now that we may not fail of the grace of God, we must do four things.
1. We must be subject to the Gospel. For the Gospel is called the Gospel of the grace of God.
2. We must take heed of resisting, grieving, and despighting of the spirit of grace.
3. We must take heed we do not frustrate the grace of God, Gal. 2.21. and so men do,
- 1. By seeking justification in their own works.
- 2. By neglecting it, when it is offered by the word and spirit of God.
- 3. By turning the grace of God into wantonness, as they do, that make the promises of God and our liberty in Jesus Christ a bawd and cloak for sin.
- 4. We must go to the throne of grace, and beg grace of God with all importunity, giving him no rest, till he hear and show mercy, Heb. 4. ult.
[ 2] Secondly, the consideration of these times of the special and plentiful grace of God offered in the Gospel, should teach us not only to get knowledge and grace, but to abound in these. For now is the time, when God is willing to make all grace to abound, that we might abound unto every good work, 2 Cor. 9.8. and we might all of us know the Lord from the least of us to the greatest, Ier. 31.33.
[ 3] Thirdly, since the Prophets testify of this grace, it should teach us to try our gifts and graces by the writings of the Prophets: for so we may know, whether it be the true grace of God or no.
[ 4] Fourthly, we should labor to walk worthy of this grace that is come unto us, and that we cannot do unless we do four things.
1. That we be exceeding thankful, and set out the glory and praise of God's grace.
2. That we abound with peace and joy in believing.
3. That we be fruitful in good works.
4. That we stand in the grace received, and not fall from our stead 〈◊〉 , nor receive God's grace in vain, Rom. 15.8,9,10,13. Col. 1.9,10.2 Pet. 3.18. Gal. 5.1. 2 Cor. 6.1.
Now concerning our respect of others.
1. First, Ministers should be encouraged to endure anything, since they have so honorable a function, as to dispense the Gospel of the grace of Jesus Christ, Act. 20.24.
2. Secondly, the people should esteem worthy of all honor, such eminent persons, and Christians, upon whom we see this grace of God prophesied to come: yea such as abound in knowledge and p • ety of life, we should wonderfully honor, as being the persons the prophesy ran of.
3. Lastly, this should be our great desire, and prayer for others, that the grace of our Lord Jesus Christ might be with them.
They inquired and searched diligently. ]
Two things are here affirmed of the Prophets: 1. First, that they searched and inquired: 2. Secondly, that they did it with great diligence and pains.
Where did the Prophets search and inquire?
1. First, they inquired of God by prayer.
2. Secondly, they inquired and searched in the writings of the first Prophets, Jacob, Moses, Samuel, David, &c.
3. Thirdly, they searched and inquired by meditation, studying their own prophesies, into which they were carried by the Spirit of God, that they might see whether they could find out this glorious salvation, especially for the time and manner of it.
The Use is for wonderful great reproof of thousands amongst us, that neglect so great salvation : did the Prophets search and inquire, and can it be safe for us to be secure?
What should be the reason that multitudes of men have so little mind to inquire about their salvation?
1. Men are diseased after an inexpressible manner with a spiritual Lethargy, when there ariseth any thought of the kingdom of God.
2. Salvation is far off: and unless the Lord by the spirit of wisdom and revelation enlighten the eyes of men's minds, they cannot discern the glory of it, or the need of it, Eph. 1.18,19. men only see things that are nearer, so purblind we are.
3. The most men are drowned and distracted with the cares and pleasures of this life.
4. Lastly, this comes to pass by the effectual working of Satan, who daily and mightily labors to hide the Gospel from men's souls, and to hinder the care of a better life. This is his every days work.
But for hereafter let us all be admonished by this example of the Prophets, to devote ourselves to the study of salvation: especially
1. To seek the grant of it from God.
2. To seek the evidence of it in the word of God.
3. To seek the signs of it in our own hearts.
4. To seek a way that leadeth thither in our practice and conversation.
Now whereas it is said, the Prophets searched and inquired diligently, that should also fire us, and still stir us up not only to study and inquire, but to do it diligently also. Now to inquire and search about salvation diligently imports five things.
1. First, that we should refuse no pains, or labor, or care to attain it.
2. Secondly, that we should do it daily and constantly. He that is in a journey doth not think it enough to ask his way the first day. Oh Lord, how are we guilty in thy sight, that inquire so seldom for the way to heaven!
3. Thirdly, that we should practice the directions which are given us out of the wnrd : Else to inquire a way of God, and not to follow it, is greatly to provoke God, Ezek. 14.3,4. Ier. 42.2,3. &c.
4. Fourthly, that we should seek affectionately, as David saith, with our whole hearts, Psal. 119.2. as they did, that asked their way, and went weeping as they went with their faces thitherward, Ier. 50.4,5.
5. Lastly, that we should seek help from all the ordinances of God, laboring to further our salvation by all means both public and private.
Thus of the second part. The third is the subject matter, which in general is salvation, and in particular the time, and manner of the time.
Of which salvation. ]
By salvation may be meant all that, which befalleth Christians after the time of their calling. For as true grace is the beginning of it, and perfect glory the full consummation of it; so all the means that work either, are comprehended under this name: yea the very sufferings of the godly are a part of their salvation, because they work unto them an eternal weight of glory : yea so should all the godly be disposed, as they should make salvation the end of all their actions; we should do nothing, which should not some way tend to further our salvation.
Three things may be here noted.
[ 1] First, that the doctrine of salvation of God's people is a subject able to fill the contemplation of the divinest and wisest men: The Prophets have a subject able to fill them; yea more than they are able to conceive of to the full: which may serve for two uses: First, for humiliation, that we should be so barren-hearted, and able to conceive so little of so divine a subject, seeing the Prophets are so taken up with continual study and care about it. Secondly, for singular consolation to the godly. For by this it appeareth, that they have an admirable portion, in that such worthy men so much admire it.
[ 2] Secondly, that as any have more grace, so they are more heartily affected with the estimation and desire after the salvation of God's elect. The Prophets foresaw the rising of many great Kings and Monarchs, that should afterwards in several successions enjoy a marvelous glory in this world; yet they leave looking and wondering at them, and are now taken up with the consideration of the glory of the abject Gentiles, as finding more perfection in their calling into the kingdom of Christ, then they could behold in the greatest Princes of the earth. Certain'y so long as we can admire anything more than the grace of God to his people, our hearts are void of grace.
[ 3] Thirdly, that when we go about anything that concerns salvation, especially our own salvation, we should here learn of the Prophets to do it with all diligence.
There are three sorts of men Satan doth in the Church bewitch. 1. The first are they that will take no pains at all, nor trouble themselves to study about their religion, and what belongs to their souls. 2. The second are they, that though they will take some pains, and study diligently, yet it is in bystudies, as matters of controversy, or the general knowledge of religion, or matter that may fit them for discourse, or the like. 3. Now a third sort there are, that will not be drawn aside from the needfullest studies, as are repentance, assurance, order of life, &c. but their fault is, that they study not these diligently. For they soon give over, and finish not their works either of mortification, or sanctification, or illumination, or preparation for salvation.
Verse 11.
Searching when or what manner of time, the Spirit which testified of Christ which was in them, &c.
Verse 11.
Searching when or what manner of time, the Spirit which testified of Christ which was in them, &c.
THe particular subject of their inquiry was to have found the time of those glories the holy Ghost foretold should follow the sufferings of CHRIST.
Four sorts of men have inquired about times, and the manner of times. For there is the observation, 1. of the curious, 2. of the weak, 3. of the superstitious, 4. of the wise.
1 Curious men search into times prohibited, and restrained from them: They inquire what God did before he made the world, and in what year and day Christ shall come to Judgment, with such like.
2 The weak Christian many times is too busy about time, as in his distress his thoughts run about the time of his deliverance, and with impatience he asks, How long? when he ought not to limit God, but live by faith, and leave the time unto God.
3 The superstitious are employed in observing time; such were the Galatians, of whom Paul was afraid. This was their humor▪ they did observe days and times not commanded of God, but prescribed, and kept afoot by the inventions of men.
4 Now in the last place, the wise observe time, and thus they observe time necessarily, or arbitrarily. Necessarily they observe the seasons and opportunities of God's grace, and so not to observe time is a great offense. Ier. 8.7. Luke 9. Mat. 16.3. Arbitrary, they inquire after time, as the circumstance of some great things, wherein there appeareth some glory of God, and good to the soul. Thus the Prophets here inquire about the time of God's manifestation of the great grace he promised to the Church.
Three things may be noted out of these words.
1 That the times and seasons of all things are known unto God: else the Prophets would not have searched, but that it was a received principle that all the times of all things are set and known to God.
2 That the Lord is many times loath to discover the precise time of his mercy: as for a long time he would not let it be known when Christ should come, so it was ab • ut the calling of the Gentiles, and so it is about the time of our going to heaven. For if it should be far off, men would grow the more impatient with their present condition, and by this means God tries the faith, and patience, and obedience of his people: and thus are blessings more admired and welcome when they do come; and by works of preparation the happiness of the Elect is greatly furthered.
But is it not uncomfortable to be ignorant of the time when God will show his mercy?
It is not: for
- 1 The time is infallibly set by God.
- 2 The Lord hath chosen and appointed the fittest time.
- 3 The Lord is precise in keeping his time.
3 The third Observation is, that when the circumstance of time is not of absolute necessity for our good to be known, we must be sober and temperate, and inquire with all humility: we may learn this of the Prophets about salvation it self, they are said to inquire diligently ; but about the time, it is barely said, they searched.
Thus of the third thing.
4 The fourth thing is the Occasion; which was an inspiration of the holy Ghost, which testified of Christ's sufferings, and strange glories should follow after. So that the efficient cause of the inspiration was the holy Ghost, which was in them: The final cause was to testify or bear witness: The subject matter of this inspiration was twofold. 1 Of the sufferings of Christ. 2 Of the glories should follow.
The Spirit that was in them.
Note that he saith not the Spirit of God, but the Spirit of Christ: so the holy Ghost is called the Spirit of the Son, Gal. 4.6. He may be called the Spirit of Christ, because he is given by Christ, and because he is given to the members of Christ, and because he should be especially manifested in the times under Christ, and because it did especially reveal Christ, and chiefly because it was essentially joined unto Christ, and did proceed of Him and the Father from all eternity.
Now for the use hereof. Here is both Information and Consolation. We may be informed here, that the doctrine of the Trinity was not unknown in the Church of the Jews, in that we see, that the Spirit of God was called the Spirit of Christ. As for that place in Act. 19. where some say, they had not heard, whether there were a holy Ghost or no; It is to be understood of the extraordinary gifts of the holy Ghost, which at the time of the conversion of many did fall upon them, and not of the nature of the holy Ghost. This doctrine also may comfort us greatly: for whereas it it the office of the holy Ghost to mortify the deeds of the flesh, to lead us into all truth, to be a comforter, to bear witness unto our spirits, to help us when we know not how to pray as we ought, &c. This doctrine (I say) may greatly incourageus to beg the holy Ghost, and to believe our help therein, seeing he is sent of Christ; and is at his disposing that died for us, and gave himself for us: how shall he not then give us his holy Spirit also, if we ask it of him?
Further, hence we may note, that the Spirit of God is the only immediate fountain and original of all Prophesies concerning times and things to come. The Oracles of the Gentiles were but either delusions under ambiguous sentences, or but conjectures; or else when they did foretell aright, they were permitted of God for the further hardening of the people, either from Scripture, or other revelation to foretell. As for the Sibyls that prophesied of Christ, &c. it is no absurdity to grant, that they were stirred up by the holy Ghost to prophesy of Christ among the Gentiles, &c.
Verse 12.
Unto whom it was revealed, that not unto themselves, but unto us they should minister the things which are now shown unto you by them, which have preached unto you the Gospel by the holy Ghost sent down from heaven, the which things the Angels desire to behold.
Verse 12.
Unto whom it was revealed, that not unto themselves, but unto us they should minister the things which are now shown unto you by them, which have preached unto you the Gospel by the holy Ghost sent down from heaven, the which things the Angels desire to behold.
THE fifth and last thing concerning the testimony of the Prophets, is the success of their enquiry, and diligent search: and that in general is, that they were answered and resolved of God. Now in the Lord's answer there are two things to be observed. 1. The manner how God gave his answer, that is to say, by Revelation: To whom it was revealed. 2. The matter of the answer, which stands here of two parts. The first concerns the persons: the second concerns the things promised of God. The persons are considered both negatively and affirmatively. Negatively: the Prophets were resolved that they themselves were not the men whom those Oracles concerned. Affirmatively: they were told, that those things, which they prophesied of, they did minister unto us Christians. Thus of the persons. Now the things promised or prophesied of, are not only propounded, but commended, and further described and that two ways. 1. By the glory of their efficient causes, and those are either less principal, namely, the Apostles and other Ministers of the Gospel, or more principal, namely, the holy Ghost sent down from heaven. 2. By the adjunct respect of the Angels in heaven, who are said to desire to look unto those things that are thus treasured up in the Ark of the Church.
Now from the coherence and general consideration of these words, we may be assured of this general doctrine, that such as diligently seek unto God shall be satisfied, and resolved, and answered. God is no accepter of persons: he that resolved the Prophets, will answer us also: it is an unchangeable order of promise, such as seek shall find, such as ask shall have, such as knock shall be opened unto, Mat. 7.8. yea he saith, everyone that asketh, &c. yea it is certain, that God will make this good unto the diligent use of everyone of his ordinances, as Prayer, Isaiah 30.19. Joel 2.19. Ier. 33.3. Reading, Job. 5.29. Hearing, Isaiah 56.3. Mich. 2.7. Conference, Isaiah 19.24.25.
The use is first for confutation of their wretched Atheism, that scorn God's ordinances, as bare and empty actions: but if there were no more to commend them then what this doctrine assures, it might sufficiently censure them for their just contempt. For in these and every of these the Lord meeteth his servants, and doth as it were by a heavenly intercourse confer with his people▪ and familiarly make himself known unto them, as one man is known unto another by conversation, or his name: therefore are they called his name in the third commandment. 2. Secondly, we should be encouraged in all distresses, and doubts, and ignorances to have recourse unto God, and in all humility, and constancy, and faith to seek unto him in the name of Christ, who was ever known to be a Counselor unto his people; but then let me add this, that we look to ourselves when we come unto God, for there are divers men whom God will not answer, or if he do, it is in justice, as Mich. 3.7. Zach. 7.11. Ezech 20.3.31.
But what must we do, that God might answer us?
1. First, we must be such as will answer when God calls, else it is just, we should call when God will not a • swer, Zach. 7.11.
2. Secondly, when ever we receive a • swers from God, we must be sober and humble, and take heed of swelling and pride, else the Lord in freed of feeding u • with revelation, may buffet us by the messengers of Satan, 2 Cor. 12.17.
• . Thirdly, we must take heed of security, and spiritual sleepiness, for that will silence God, and not answering may be justly the scourge of it, or else the Lord may permit the watchmen instead of comfort to smite us with their words of reproof and discouragement, Cant. 5.6, 7.
4. Fourth • y, we must take heed of Idols in our hearts, beloved sins. For then either the Lord will not answer at all. Ezech. 20.31.3. or he will give u • bitter a • swers, Ezech. 14.3,7. or he will make our sins answer against us, Isaiah 59.12. or his creatures as instruments of judgments shall answer us, Heb. 2.11. or if when our sins do answer against us, the Lord yet do hear, it is merely for his names sake, Ier. 14.17. yet mere infirmities are no hindrances, Rom. 11.4.3.
5. Fifthly, we must bring a mind that will give glory to God without limiting God, or daring to neglect or contemn God's answers: an instance of God's indignation at such, as will inquire at God what to do, and yet take their own course i • evident, Ier. 23.35,36.
6. We must carefully distinguish between answers of trial, and direct answers: Paul received an answer of death, 2 Cor. 1.9. but yet he died not at that time. The Lord will reserve the glory of absolute infallibility to his word. As for private and secret revelations, they are not always to be infallibly trusted unto, but such inward answers as have warrant from some promise of the word, such are infallible: but such could not Paul's sentence of present death be.
Thus of the general, viz. that God will answer: Now the first thing in particular is, how they were answered, viz. by revelation.
Unto whom it was revealed.
God answers divers ways. For at sometimes extraordinarily he hath given men their answers in dreams, Mal. 2.12. sometimes by his Angels to men awake, Act. 10.22. sometimes by the extraordinary revelation of the holy Ghost, as Luke 2.26. Ordinarily also, God answers more ways then one, as sometimes by his works, by giving what we desire of him: sometimes by his word, directing or comforting us: sometimes by his Spirit, especially in time of private prayer: The first is by operation, the second by information, the third by consolation, but here it is by revelation.
Again, Revelation is either uncreated, or created.
There is an uncreated Revelation which is infinite, and such is that which the Father reveals to the Son from all eternity.
The created Revelation hath three degrees, 1. Imperfect, 2. Perfect, 3. And most perfect. The most perfect revelation is in Christ-man, in whom are all the treasures of wisdom and knowledge. The perfect revelation is in Angels, and blessed souls in heaven: the imperfect is in men on earth.
The revelation vouchsafed to men on earth, is either ineffectual, or effectual.
The ineffectual is a revelation not available to salvation, such is that revelation which may befall wicked men. For they may prophesy, as is granted Mat. 7. But I call this revelation ineffectual, because they may be Castawaies for all this.
But properly, Revelation is the heritage of the Saints. For in them only it is effectual, and thus the Lord doth grant revelation in two degrees: 1. Sometimes it is such an illumination as works a full assurance: sometimes it is an illumination that works only a persuasion. In weak Christians, the work of the spirit of revelation is persuasion, but in strong Christians it is full assurance.
Unto the revelation of full assurance I refer also these revelations of the Prophets, and I place all under the head of imperfect revelation, because though the things revealed to the Prophets were perfectly revealed, in respect of certainty and evidence, yet it was but a revelation in part, that is of some things only. There were many things known to Christ and the Angels, which the Prophets never knew.
There is also difference between Visions and Revelations; Visions are external in some things shown to the sight: Revelations are internal shown • nely • o the understanding.
But what is the difference between Revelation, and Knowledge, and Prophesy, and Doctrine mentioned 2 Cor. 14.6?
There are two ways by which men come to the understanding of God's will. The one extraordinary, and that is by revelation; and the other ordinary, viz. by knowledge, attained by labor and industry in the use of means, this the Apostle calls knowledge: now prophesy and doctrine depend upon these two. For men did vent, and utter their revelation by prophesy, that is, by foretelling things to come, and men do vent their knowledge by doctrine, and teaching others.
Are not we more miserable now then they were in the times of the Prophets, seeing they had revelations, and we have none?
We are not: for these reasons;
1. Because we have the substance of all their revelations. For their most glorious revelations were concerning Christ to come, whom we possess, as the riches of the Gentiles, whom they had not in the flesh, but saw him a far off.
2. Because the Lord hath now fully revealed his will in the Scriptures of the old and New Testament to be a perfect guide unto eternal life.
3. Because we have all their revelations that could profit us in any special measure, we have them I say left upon record, & written for our learning.
4. Neither are we altogether without revelations, that for the riches of them answer the full value of their revelations. For to omit, that God hath revealed his Son in the flesh in these latter ages of the world, which was a greater show then was ever made in heaven or in earth: to omit this; I say,
1. In the doctrine of the Gospel now, there are divers riches, mines, and mysteries of knowledge broke open, which were hid since the world begun from ages and generations, Col. 1. 26. Rom. 16.26. and these made known not to Apostles only, but to babes and infants, Mat. 11.25. to abject Gentiles as well as Jews, ( Luke 2.32. for revelation of the Gentiles) to young men and maidens, Act. 2.
2. Christ is revealed in the hearts of men now, as well as then, and that is the best revelation, the works of the grace of Christ, such as his image graciously revealed in their hearts: Christ lives in his people now, Gal. 1.12. & 2. 20. Rom. 8.29.
3. The righteousness, and favor of God, is with a special luster revealed from faith to faith, Rom. 1.17.
4. The Lord doth still assist his servants in speaking and hearing, and teaching to profit : we have more than we bring into the pulpit, and th • Lord still opens man's understanding, and is with our mouths to give us a doors of utterance, Eph. 1.18. Col. 4.3.2 Cor. 3.5,6.
5. The Spirit of Christ doth reveal now also, both daily the things given us of God, 1 John 5.10. 2 Cor. 2.10. and at sometimes the particular pleasure of God in some special cases.
6. We are nearer unto, and wait for the revelation of Christ, and the sons of God from h • aven, of which theirs was but a glimpse, and in this we shall in the day of Ch •• st have as full a measure as they. Their revelations were but a drops to this sea. Rom. 8.1 • ,19.2 Thes. 1.7.1 Cor. 1.7.
So that we are happy six ways in respect of revelation.
The Use should be therefore to learn thankfulness and contentation, as resting assure • , tha • if we truly fear God, though he make us not Prophets, yet his secrets shall be with them that fear him, and he will answer us when we call, and show us great and hidden things.
Thus of the manner how God did answer them: the matter follows, which concerneth either Persons or things: Persons in these words,
T • at not unto themselves, but unto us they did minister.
The plain meaning is, that the Lord would have them to know, that they were implied in these prophesies of glory, not that they should thereby reveal any further blessedness unto themselves (for they should die before those days come) but should therein do service unto Churches that should come long after.
Here are divers things to be noted hence.
That the Lord hath been used to deny the requests, or desires of his serva • ts in respect of the circumstances of their suits, such as were time, place, manner, means, measure &c yea, we see, how he denieth his best servants in the letter of his desires: Isaac must not have his will concerning Esau: nor Joseph concerning Manasseh: Moses may see Canaan, but he must not enter in: David must not prosper in his beloved Absalom: the Apostles must not be great in an earthly kingdom: nor Paul have his temptation depart just as soon as he prays: Jonah must not be humored; nor Elias die when he list: David shall not bring in the Ark at his pleasure: nay Christ himself must not be heard in the very letter of his desires; for the cup did not pass from him. The Use is therefore to commit our ways to God with all patience and humility, and never rebel in our hearts, if the Lord cross us, but rather confess our errors, and yield ourselves to God, as knowing that all shall work together for the best, &c. and he will so hear and so answer, as may be best for our best good.
The Lord hath been used to train his servants to know that their labors are to be spent for the good of others, as well as themselves: thus the Prophets must hear of it, God hath distributed his gifts not only for the use of each member, but for the benefit of the whole body, 1 Cor. 12. The Use should be to teach all sorts of men to promote to their uttermost the common good, and to do it out of conscience, and heartily, and with all diligence, as we would care for our own things, especially promoting the edification of the body with all love and industry, Rom. 12.6.1 Pet. 4.9, 10. Eph. 4.26. Thus should ministers, and magistrates, and masters of families, and every Christian with his acquaintance. We are Stewards of God's gifts, and they must be implo • ed about God's work, not our own only: the Masters advantage is most principally to be respected: and therefore this must needs be a great reproof to such▪ as can only mind their own things, and not the things of Jesus Christ, Phil. 2. It will be a singular comfort to such as excel in gifts, or riches, or power, if they can say at their death beds, not unto myself, but unto the servants of God, or to the poor, or to the Church, or to the service of my country, or to the conversion of souls, &c. have I ministered the wit, or learning, or wealth, or power the Lord hath given me. Contrariwise, it cannot but be woeful to some to remember on their death beds, that they have spent their means, and gifts to promote wicked courses, and to procure sin, or to maintain the riotous, or gamesters, or whores, or dogs, or any way their own lusts, oh what will they say when they are asked, whom have you clothed, fed, comforted, counseled, admonished, &c.
But unto us.
But why are we honored thus and not the Prophets?
The Lord showeth mercy on whom he will show mercy: I mean it for the manner, and time, and measure, and means: we must not herein dispute with God: yet even this tends wonderfully to the praise of God's constant love to his Church, we see he doth not grow weary of his affection; he did not spend all his grace and favor upon Kings, Patriarchs, and Prophets, but he is ready to entertain even the prodigal son of the Gentiles with as hearty, or rather more hearty entertainment then ever he did the Jewish children that had not departed out of their fathers household. Secondly, this also shows, that extraordinary gifts are not the best for us: we want the gifts of prophesy, but to have the glorious grace of Christ is better then all; for we see the Prophets desired it more, and great reason: for one may be a Prophet and yet not be saved, Math. 7. but so one cannot have the true grace of Christ but they shall be saved: he is in better case that can pray with the Spirit, then he that can prophesy. For God is rich to all that call upon him, and whosoever calleth on the name of the Lord shall be saved, Rom. 10.10. Joel 2.
Besides, we may note here, that God will not be bound to show his tenderest kindness to his best servants: no doubt the Prophets were better servants to God then we are; yet you see, they must not envy it to know that others shall be more made on then they. Finally, here is implied, that God's promises and provisions of grace can never be in vain. If it be not for the Prophets, yet it must be for us. For so in the original it is, as if it were rendered: but yet unto us; to note, that no word of God shall be in vain, Isaiah 55.11.
They did minister.
This phrase imports divers things.
1. We are here again occasioned to think of a strange depth of respect God bears to the meanest of his children: none are too good in his account to do them service: the Prophets must not think scorn to minister to them, yea so doth God reckon of them, that Kings and Queens must not be too good to nurse them: yea, we see here the Angels are desirous to know, or do anything that concerns them: yea, the holy Ghost will leave heaven to do them good. Oh the bottomless depth of God's love! and oh the barrenness, and shallowness, and unthankfulness of man's heart, that cannot be more inflamed towards God to render love for love! yea we should be afraid ever to challenge God for want of love, we should account it a great offense to call his affection in question, the Lord takes it wonderful ill, Isaiah 49.15, 16. & 40.26. oh that God should love us so beyond all president, all desert; yea above all we could desire, and yet we be still so slow hearted!
2. From this phrase we may note, that the greatest in the Church ought to account it their honor to do service to their brethren. It it charged upon all without exception to serve one another by love, Gal. 5. and Christ saith of the greatest, let him be your servant, Mat. 20. The Use is for all of us to search our hearts to see whether we can find such a noisome pride in ourselves, as that at any time, we should think ourselves too good to do God's work, or to do service to any of God's people; if we do find it; let us purge it out as vile leaven, and be humbled for it before God: else the Lord may perhaps find out ways to shame us, and scourge us, that we dream not of.
3. This word Minister, as it is in the original, excellently imports how we should serve one another. For it is to serve, as the Deacons did: 1. out of conscience of a calling and commandment from God. 2. with all diligence. 3. constantly. 4. cheerfully, Rom. 12.5. with all humility, making ourselves equal with them of the lower sort. All this the Deacons did.
4. This word imports, that spiritual things are from God only in respect of beginning and as the primary cause. For the Prophets do but minister them: They have nothing but that they have received : for every good and perfect gift cometh down from God the Father of lights, which should teach us in the use of all means to direct our hearts to God.
The things which were reported unto you.
These words evidently show,
First, that the primitive Church was first taught by tradition, that is, by [ 1] lively voice, not by written Scriptures only: so was Adam: so were the Patriarchs for the first 2000. years, 1 Thes. 2.15.
But might someone say, Doth not this wonderfully make for the Papists in their opinion about traditions?
No whit at all: and that this point may be more fully understood, I will show out of Scripture that the word Tradition hath been taken three ways: and then declare particularly, that this doctrine can make nothing for the Papists.
1. Sometimes by traditions are meant the inventions or precepts of men, imposed with opinion of holiness and necessity upon the consciences of men, and so it is taken, and taxed, Mat. 15.2, 3, 6. Col. 2.8.
2. Sometimes by traditions are meant certain rules prescribed by the Apostles, concerning things indifferent, and their use. Thus the Corinthians are praised, because they kept the traditions, as the Apostle delivered them unto them, 1 Cor. 11.2.
3. Sometimes by traditions are meant certain orders appointed by the Apostles for the prevention of disorder in manners in the Churches of Christians, and thus I take it to be understood, 2 Thes. 3.6. when condemning such as would not work, he saith, they walk disorderly, and not after the traditions which ye received of us. It seems the Apostle had prescribed some courses for preventing of idleness, and such inconveniences.
4 Sometimes it is taken for the very word of God delivered by lively voice: so the word was delivered 2000. years before the law.
5. Sometimes it is taken for the word of God, as it was first delivered by the Apostles, while the Scriptures was yet unfinished, whether it were delivered by report, or writings, and so 2 Thes. 2.15. 1 Cor. 11.23. & 15.3.
According to the fourth sense, or this last, it is taken here.
Now this can make nothing for the Papists: for
1. This word of God was afterwards written, and so written, as nothing must be added, Rev. 21.18.
2. The doctrine here reported was delivered by the holy Ghost sent down from heaven, as the coherence shows. Therefore unless they can show the like authority for their traditions, they say nothing.
3. Their traditions were of the first sort, and so condemned in Scriptures.
[ 2] Secondly, we may note, that Christians, when their hearts are turned unto God, do see a wonderful glory in spiritual things. They see that, which the Prophets desired to see, and could not, Mat. 13 16,17. 2 Cor. 3.16, 17, 18. which is one difference between the knowledge of the godly, and the knowledge of the wicked. For wicked men have but a dark glimmering knowledge that tends to baseness and bondage: and this should teach us to pray for the spirit of wisdom, and revelation, to know the riches tha • is in Christ Jesus; being daily careful, that the god of this world do not hide the glorious Gospel of Christ from us.
But have we the will of God only by report?
This word report belongs principally to the first times, before the Scriptures of the New Testament were written, and so the word was sure enough being delivered by Apostolical men, who confirmed it by miracles. And if the word do also belong to our times, then God • Ministers are said to report God's will unto us, as Ambassadors do the wills of Princes by the instructions given in their commissions; or as Lawyers report the law out of their great Charter, or Statute-books; or as Physicians report their remedies out of the books of practice, and tried experiments.
It is true, that the doctrine of holy things is like unto a report, 1. In respect of wicked men, who pass all over as a tale that is told, or respect it at best, but as a nine days wonder. 2. In respect of godly men, who receive it but by pieces and degrees, not as one continued story, but as a report. 3. In respect of the matter of happiness, it is so removed from our natures, and we have so little right unto it, that it comes to us as a report, not a • anything we knew before, or could expect or look for 4. In respect of the opportunity of it; if we take not hold of it in the very season, it will be gone. The Lord doth not every day set before us life and death, but only at sometimes, and then how soon is the voice gone, if our hearts open not to receive it?
Thus of the things contained in God's answer, as they are barely propounded. Now in the words that follow, they are further commended to us.
First, by the efficient causes of them.
By them which preached the Gospel unto you.
The Gospel is diversely accepted in Scripture. Sometimes it signifies the history of the life and death of Christ: so in the title of every Evangelist his book, and so 2 Tim. 2.8. Mat. 26.13. Sometimes it signifies the glorious tidings of Christ come in the flesh, and of salvation in him: so it was promised by the Prophets, Rom. 1.2. Act. 13.32. but most usually it signifies in general the joyful news of happiness eternal, through the favor of God in Christ Jesus, notwithstanding our misery in ourselves; and this was called the promise in the Old Testament, and the Gospel in the new.
The Greek word properly signifieth good news; and in the New Testament the word is used to express that most happy news of God reconciled in Christ, and of perfect happiness in him.
Now because this news contains the more excellent part of God's word, therefore I will consider of it more exactly. This heavenly news is the more admirable, if we consider,
- 1. What it is that the Gospel doth signify.
- 2. How we are assured of the news in the Gospel.
- 3. What are the effects of it.
- 4. What is required in the persons that have any part in this news.
Then I would resolve certain questions; and lastly, make some use of all.
For the first: the Gospel brings news unto forlorn men.
- 1. Of peace and reconciliation with God. The Gospel of peace,
- 2. Of remission and forgiveness of our sins, Act, 10.43.
- 3. Of freedom from death and condemnation.
- 4. Of a divine and most sufficient righteousness to be revealed from heaven, Rom. 1.16, 17.
- 5. Of eternal life: The Gospel of the Kingdom, Mat. 9.35. and all for Christ Jesus sake the son of David, Rom. 1.23.
But how can we be certain of this news?