called the spirit of wisedome because the spirit from the Father and the Sonne doth worke it in vs It is not pregnancie of naturall wit can make vs wise to saluation nor ripenesse of yeares not many wise and grace wee see is not common to gray hayres It is a spirit and the inspiration of the almighty that giueth vnderstanding Iob 32.8 Neuerthelesse we doe attaine ripenesse of wisedome by meanes euen as we see in naturall men they come to a more full measure of ciuill wisedome not without meanes making way to it How doth a foolish youth grow a wise man First one day teacheth another hee as his dayes increase getteth knowledge of many things Secondly Hee tasteth as wee say many waters and findeth by experience the good in some things the euill in other-some Thirdly he groweth by some meanes weaned from his youthfull lusts which like a back-bias did draw after themselues the vnderstanding thus when his knowledge is increased when he hath gathered experience and sowed his wilde oates as we say he groweth a wise staide person In the same manner when God hath brought vs on to know to proue things by our owne experience and to be weaned from the lusts of sinne which are the true folly bound in our hearts then he causeth wisedome in farre greater measure to enter into vs. We see then to whom we must giue all thankes for what wisedome soeuer we haue receiued and to whom we must flye for the increasing of it euen to God who giueth it plentifully and vpbraideth vs not See what is written verse 8. verse 18 Doct. 1 Now followeth the manner or way in which he would haue them bestowed through the knowledge or acknowledging of Christ Obserue to grow vp in the acknowledging of Christ is the way to attaine the more full measure of the spirit in euery kinde 2 Pet. 1. Euery thing is said to be giuen vs which respecteth life or godlinesse through the knowledge or acknowledging of Christ When wee first come to know him as the truth is in him we partake according to our measure in his spirit when we grow to behold him as in a mirrour or glasse more clearly we are turned into the same glorious Image by the spirit of the Lord more and more when we shall see him and know him euidently and fully we shall be as he is 1 Iohn 3. The more we know him the more fully he dwelleth in vs the more we enioy the influence of his spirit euen as this bodily Sunne the neerer it approacheth to vs the more wee haue the light and heate of it Vse Wherefore let vs labour to grow vp in the knowledge and affectionate acknowledging of Christ our Sauiour It is read of those Indian Gymnosophists that they would lye all the day gazing vpon the beauty of this bodily sunne but how should wee delight with the eye of the minde to contemplate on this Sunne of righteousnesse which while we view it will transforme vs into the same glorious Image which himselfe enioyeth VERSE 18 Doct. 1 Now followeth the end but before hee setteth it downe hee doth more clearely and fully lay downe the thing which he intreated for them for these words are gouerned of the verbe giuen in the former verse are Ergo put in the same case with the former viz. the spirit of wisdome reuelation and that without any particle which should couple them because they are brought in by way of explanation in which case the copulatiue is often omitted as verse 7. 1 Pet. 1. verse 3.4 For to haue eyes of vnderstanding enlightned differeth not from that former to haue giuen the spirit of wisedome and reuelation but that it doth more roundly and fully note the same benefit and that without any insinuation of the cause viz. that spirit from which it commeth this then thus commeth When I aske for you a spirit of wisedome and reuelation my meaning is to speake more roundly and nakedly I aske that he would giue you eyes of vnderstanding enlightned The end followeth First propounded then more clearely expounded Propounded in those words That you may know the hope of his calling For clearing whereof you must know that hope is put for things hoped for not for the grace of hope which springeth from faith Thus we say he is a man of faire hopes we meane goodly Lands which in likelihood will befall him Now this hope is described from an antecedent benefit the ground of it viz. Gods calling them by the Gospell and whereas there is an outward significatiue effectuall calling wherewith many are called who are not separated from others this is meant of that inward operatiue and effectuall calling which the Scripture doth describe with additions viz. that it is a calling according to purpose a high and heauenly calling a holy calling The end of the verse expoundeth this hope by this that it is an inheritance described from the glory yea the riches or abundance of glory adioyned vnto it and from the persons who are the subiect of it the Saints The summe of the verse When I aske for you a spirit of wisedome and reuelation my meaning is I aske at God that he would giue you the eyes of your vnderstanding inlightned that ye may be able to know those good things which you haue in hope hauing beene called of God to the obtaining of them through the ministery of the Gospell euen to know what is the abundant glory of that his inheritance which hee will of grace distribute amongst the Saints for the particle we reade in the Saints doth signifie in or amongst and is so reade Acts 26.18 Doct. 1 Obserue then first that those whose spirituall sight is restored haue neede still to depend on God that their eyes may be more and more inlightned by him These were now light in the Lord had their eyes opened yet thus he prayeth for them As it is with bodily sicknesses when wee recouer out of them health commeth not all at once but by ounces as we say so in spirituall When God doth now raise vs vp from our death we neither are fully sanctified nor yet fully inlightned It is with vs as with the blinde man Marke 8.24 we see but confusedly and indistinctly Now this inlightning comprehendeth these foure things which we haue still neede to seeke to God for First the remouall of those things which put impediment to our sight a seeing eye may haue mists dazeling it humours falling and distilling into it yea some filme or skinne growing ouer it So an eye of the soule which now seeth may haue mists of ignorance clouds of lusts veyles of hardnesse of heart all hindring this faculty of seeing in the action of it We must therefore looke to God for the eye salue and the helpe of his hand in these regards Secondly We haue neede that the inward light of knowledge be augmented in vs. The inward light of the bodily eye is not so great in
note that we may name the Spirit before the Sonne and so by proportion the Sonne before the Father see Reu. 1. For as that precedencie seemeth deriued from priority of order inequality of office which is found amongst the persons by voluntary agreement so this latter naming of them seemeth to be grounded in the equality of their natures Vse Let vs then hence learne whether to flye that our soules may be setled in true Peace such as the world cannot take from vs Come and seeke to him who if he quiet nothing can disturbe thee Many men when they are disquieted in minde or body thy flye to such meanes as may still those paines which they feele smart vpon them and when they haue with Cains city building and Sâ—uls musicke with company good-cheare musicke imployments tables cards c. quieted the melancholike spirit then they thinke their peace is well restored God setteth these things vpon vs to arest vs as it were we seeke to still them neuer looking to God that he would through his Christ be reconciled to vs Now what is this but extreame folly If a Creditor should set a Sergeant vpon our backes were it wisedome in the debtor to compound with him and corrupt him and to thinke all safe while the Sergeant winketh at him Euery body would account this folly for he is neuer a whit the more out of danger till the Creditor be agreed with Thus it is likewise in seeking our Peace by stilling our euils not by quieting Gods anger which is iustly kindled against vs. Thus much of the Praeface verse 3 THe matter of the Epistle followeth partly respecting Doctrine partl Exhortation Doctrine to the beginning of the fourth Chapter Exhortation to the 21. Verse of the sixt Chapter In the Doctrinall part two things chiefely are to be marked First hee propoundeth Doctrine concerning the benefits wherewith we are blessed in Christ which is done more indefinitely in the first Chapter applyed from comparison of their former estates in the second Secondly the scandall which his Crosse might cause and the impediment which it might put to the fruitfull receiuing of these things is preuented Chap. 3. In the more absolute handling of these benefits we must marke that first in this third verse they are summarily propounded then more particularly from their seueral kinds expounded Now in this 3. verse the Apostle doth not barely propound them but breaketh out into thanksgiuing before he maketh mention of them Three things being to be obserued in this Verse 1. His praise Blessed 2. The person praised that God and Father of our Lord. 3. The arguments which are two First which God is to Christ our Lord for this is vsuall with the Apostle that when he describeth God in petition or thankesgiuing that the description containeth matter of strengthning faith and whetting desire in the one and motiues of praise in the other The God of peace sanctifie you throughout 1 Thes 5. Blessed be God the Father of our Lord Iesus the God of all mercies and consolations 2 Cor. 1.3 The second Argument is from that God hath done by vs in Christ in those words Who hath blessed vs with all spirituall blessings in heauenly things in Christ Now before we come to the more particular consideration of these words some things are to be opened for the clearing of them First What is meant by our blessing God Answ Blessing is sometime operatiue working effecting the happinesse of him that is blessed Thus God blesseth vs Sometime it is declaratiue confessing and extolling the blessed estate of those whom we blesse Thus we blesse God we acknowledge him blessed praise and extoll him Psal 145. ve 1.2.21 where blessing and praising are made aequiualent Secondly it is to be marked that these words God euen the father containe a description of God from two relations vnto Christ one from this that he is the God by couenant of Christ The other from this that he is the father according to that Ioh. 20.17 I goe to my father and your father to my God and your God for this the words beare better then that first God indefinitely then limited to the person of the father should be conceiued in this sense blessed be God to wit God the father of our Lord for the article should rather be prefixed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth redound The last thing to be marked is that the word heauenly which may signifie things or places is fitliest taken to note the place where our spirituall blessings were giuen vs for spirituall blessing noteth not the action of God blessing but the effects proceeding from it to this sense who hath blessed with spirituall things for the Apostle construeth all spirituall blessings by predestination vocation Now to say Who hath blessed vs with spirituall things in heauenly things is absurdly superfluous Againe this word is in two other places of this Epistle vsed to note the circumstance of place and therefore is here in that sense to be construed without more vrgent reason to the contrary The summe is Praised be the God of our Sauiour praised be the God of our Lord Christ Iesus who hath blessed vs that is by his blessing made vs partakers of all spirituall benefits such as take their beginning from heauen are kept in heauen shall all haue their accomplishment in heauen and all this in Christ who is the roote and second Adam whence euery benefit supernaturall springeth and is deriued into vs. Doct. 1 To come then first to the action of Praise Obserue thence in generall that a good heart must be ready on consideration of Gods benefits to breake forth into praises The Apostle cannot speake or thinke of them but that his heart and mouth glorifie God the manifold doxologues in Pauls Epistles may giue sufficient argument of this truth Nay we see how Dauid a man after Gods heart was so affected that he did not onely stirre vp himselfe his soule spirit all within him but all the creatures euery thing that had breath from the highest Angell to the lowest creature This grace being like fire which once kindled catcheth hold of all that is neare it For our better vnderstanding this duetie I will open two things 1. What must concurre in this practise 2. How we may keepe our hearts in a good disposition to this duety To the praising God three things are required 1. That our spirit doe acknowledge his goodnesse in any kinde shewed vs Hence it is that the Saints call on their hearts soules spirits in this businesse God is a spirit and hateth euery seruice from which the spirit is estranged As no musicke is gracefull vnlesse the instrument be first tuned no more is any voice of praise acceptable vnlesse the heart be first ordered 2. There must be a declaring before men of that kindenesse and loue the Lord hath shewed vs Come I will tell you what God hath done for
receiue the Gospell yea after his Ascention the Church in Ierusalem did grow numbersome before the Gospell was carried to the Gentiles Now this is heere set downe as an honourable circumstance that they did belieue when yet the Gentiles were strangers from the Couenant When Subiects haue made a reuolt from their lawfull Prince those who shall first returne and receiue againe their lawfull King it is vnto their commendations Thus 2 Sam. 19.15 it was Iudah his praise to be first in fetching home Dauid their King so for vs who haue made defection from God and Christ it is our glory to be with the first in receiuing him our true Dauid and King Againe the first borne hath a priuiledge and so here it was a priuiledge of the Iew that he was the first begotten to the faith Vse 1 Let vs then acknowledge with honour this circumstance in others Haue they beene long in the faith before vs we must honour this antiquity The young rise vp before the auncient in nature so should it be with vs who are babes when we meet with them who are olde men in Christ See Rom. 16.6 Paul mentioning Andronicus and Iunius doth not omit this circumstance of honour that they were before him in Christ and so hee doth repute it the honor of another that he was the first fruits of Achaia 1 Cor. 16. Vse 2 This must moue those who are before others to walke worthy this dignity by adorning this their age in Christ with graces correspondent viz. experience wisedome weanednesse all kinde of mortification Should one of 50. haue no more wisedome nor stayednes then another at 15. yeare olde it were able to make their age despised Let vs looke to this many that were first prooue last euen as it is with these Iewes then before all now behinde all Doct. 2 Obserue secondly what is the end of all our benefits we attaine in Christ euen this that wee may set out his glorious grace and mercy towards vs for this is not brought in as the end of Gods predestination but of our obtaining an inheritance in Christ Our faith our redemption our glorification all is to the glory of Christ Euen as it is the glory of Kings to haue their subiects yeeld them homage and sweare them allegiance so this obedience of faith is a spiritual homage which the subiects of Christs kingdome doe yeeld vnto him Our redemption whether we looke at the thing it selfe wrought or the intention of him working it is to the prayse of his glory If Princes out of their clemency send and ransome some subiects the very deede is much to their glory so it is in this redemption of Christ Now the end why wee are bought with a price both soule and body is that in both we might glorifie him the inheritance giuen vs is to the praise of his glory yea all the glory that shall be put vpon vs in heauen shall be his glory Looke as the inheritances dignity riches glorious pompe of subiects is to the praise of the glorious bounty and power of those Kings to whom they liue subiect So here see 2 Thes 1. The end why wee receiue this inheritance of light is That wee might set forth his vertues who hath called vs into admirable light and that it might so shine forth before others that they might glorifie God and Christ Vse 1 Let vs then endeauâ—ur our selues to set forth the praise of him who doth giue vs all those spirituall benefits in which we partake Let our words let our workes let our whole man be at his command seruiceable to him The Church in the Canticles shee doth so praise the beauty of her spouse that she awaketh others We should so from our hearts set out the praise of our Christ that others might by our means be brought to inquire after him and aske Who is thy beloued Those who finde bounteous Lords on earth how will they tell of their affability liberality of euery circumstance wherein they doe them any grace and fauour How will they protest themselues deuoted to their seruice drinking healths vpon their knees to them how impatient of any thing which doth so much as in show tend to their disparagement What a shame is it that we should walke neither feeling our hearts affected nor yet opening our mouthes to praise him who hath redeemed vs and brought vs to the hope of an immortall incorruptible inheritance VERSE 13 Hauing in the end of the sixt verse shewed that all of vs come to receiue in Christ the grace shewed in time as well as that which was giuen vs before all worlds hee doth prooue it First from benefits giuen to the Iewes vnto this thirteenth verse Secondly from benefits bestowed on the Gentiles Now this matter is first handled simply to the end of this first Chapter Secondly is set downe comparatiuely illustrated from their former estate in misery Now in setting downe the benefit we must first marke the benefit it selfe which they are said to haue receiued Secondly the effect which this mercy shewed them had in Paul whom it moued to pray for them In the benefit these particulars are obserueable 1. In whom they receiued it in Christ 2. Who receiue it euen ye for this circumstance yee is set out as it were in text letters Yee who were before without God in the world who walked in the vanitie of your mindes 3. The order in which this benefit did befall them which is to be gathered from the precedencie of two other 1. Of hearing 2. Of beleeuing The hearing is amplified from the obiect which is propounded more indefinitely the word of truth expounded more distinctly the Gospell of saluation The second thing going before it is faith in whom also hauing beleeued 4. The last thing is their benefit which was their sealing in which we consider 1. Their sealing 2. The seale and sealer viz. the Spirit set downe more generally from his holinesse inherent to his person from this externall circumstance that he was the spirit fore-promised In the fourteenth verse he is described more particularly from that respect in which hee is to the Saints viz. an earnest c. The summe As we in Christ haue beene thus blessed so in him euen ye Gentiles sinners when ye had heard the word of truth the Gospell of your saluation in him I say euen yee when yee had not heard onely but also beleeued were sealed with the holy spirit which had beene before promised vnto life eternall To omit the first circumstance which hath met vs before and the second also which doth giue occasion to consider what impure persons the Lord doth choose to sanctifie wee will come to the third and fourth points propounded first handling the generall circumstances of them secondly touching those things which may by the way be pointed at in them Doct. 1 You when you had heard were sealed with the spirit Obs How God by hearing his word doth bring vs to