An Exposition Upon Colossians

COLOS. 1.1.2.

Verse 1. Paul an Apostle of JESUS CHRIST, by the will of God, and Timothy a Brother.

2. To them which are at Colossae, Saints and faithful Brethren in CHRIST. Grace be with you, and peace from God our Father, and the Lord JESUS CHRIST.

T WO things are worthy our consideration in this EPISTLE, the Author and the Matter: the Author was PAUL, concerning whom memorable things are recorded: he was an Hebrew, of the Hebrews, of the Tribe of Benjamin, a Pharisee, the Son of a Pharisee, borne in Tharsus of Silicia, circumcised the eight day, brought up in the knowledge of the Law, and Pharisaical institutions, by Gamaliel, a great Doctor among the Jews, acquainted also with the Languages of foreign Nations, as his quoting of the authorities of Greek Poets shows: and in his youth, for the righteousness external, which was after the Law, he was vnrebukeabl • and full of zeal, but withal a violent and blasphemous persecutor. His Calling was exceeding glorious, his Office unto which he was called, was great and honorable, (viz.) to be the Legate of CHRIST, the Doctor of the Gentiles, the Minister of God, of Christ, of the Spirit, of the New Testament, of the Gospel of reconciliation and of righteousness; He was famous for his labor in the Word, by which he caused the Gospel to run from Jerusalem to Illiricum with admirable swiftness; as also for his faithfulness of mind, for his pure conscience, for his affection to the faithful, for his humanity and courtesy, for his continency, for his humility, for his care for the Churches, for his honest conversation, innocence and constancy: he was of nature earnest, acute and heroical.

Add unto these, the praises of his sufferings, what reproach, what stripes, what imprisonments, what beating with rods, and such like wrongs did he endure, five times of the Jews received he forty stripes save one; once was he stoned, thrice he suffered shipwreck, night and day was he in the deep Sea; in journeying often, in perils of waters, of robbers, of his own Nation, of the Gentiles; in the City, in the Wildernes, in the Sea, and among false brethren; how he was daily pressed with weariness, painfulness, watchings, hunger, thirst, fastings, cold and nakedness, besides the incombrances and cares for the business of the Churches.

Finally, we may consider the testimony given to his doctrine to prove it to be without all mixture of error. And this Testimony stands of four branches: 1. His immediate calling▪ 2. His immediate instruction and information. 3. The visible donation of the holy Ghost, which was not only given to himself, but he also conferred it, by imposition of hands, to others. 4. His working of Miracles, for so he saith of himself, The signs of an Apostle were wrought among you, with all patience, with wonders, and great works: he raised a man from the dead. Neither could the miracles wrought by him be small, when Handkerchiefes were brought from his body to the sick, and their diseases departed from them yea, Devils went out of them.

Lastly, this noble Jew, more famous among the Apostles then ever the great Saul was among the Prophets, was beheaded by the Emperor Nero, the 29. of June, in the 70. year of the Lord. And all this should cause us with all reverence, both to teach and learn the Celestial doctrine delivered in writing to the Churches by him.

Thus of the Author, the M • tter followeth: I mean not to search after the def • ants and conceits that some observe concerning the works of this Worthy, as that he should write ten Epistles to the Churches to answer the number of ten Commandment; and four Epistles to particular persons, to express his agreement with the four Evangelists; only this in general for his hearers or Auditory: he had the Romans, the greatest in the earth for power: the Grecians, the most famous for wit and learning: and the Jews or Hebrews, of greatest note for divine understanding of the Law of God. But to leave this, I come to the Matter of the Epistle, and observe three things.

• 1 To whom he writeth.
• 2 Upon what occasion.
• 3 The Treatise it self.

For the first, Colossae was a City in Phrigia, in Asia the less, near to Laodicea and Hierapolis. The Church in this City was not first gathered by Paul, but as some think, by Epaphras, whom they take to have been one of the seventy Disciples, and an Evangelist. Some say they were first converted by Archippus, who is mentioned, Ch. 4.17. and that Epaphras, one that was borne amongst them, being instructed by Paul, was sent thither to build them up further.

For the second: the Occasion of this Epistle was this; After that there was a Church here gathered by the power of the Gospel Satan after his wonted manner, stirred up corrupt teachers, who by cross and contrary teaching did mightily labor to disgrace the Ministry, and hinder the efficacy of the doctrine of their faithful Minister: these men taught Philosophical Positions, and vain Speculations, urged the Ceremonies of the Jews, and brought in praying to Angels, and such like infectious stuff. Epaphras hereupon being oppressed with the madness and fury of th • se Impes of Satan, resorts to Paul, who lay in prison at Rome ▪ and acquainting him with the state of the Church, procures him to write this Epistle.

Thirdly, the Treatise it self stands of five parts: first, an Exordium, ch. 1. to v. 12. Secondly, a Proposition, lively expressing the doctrine of Christ, and his Kingdom, from v. 12. to the 23. Thirdly, an Exhortation, containing a persuasion, from v. 23. of ch. 1. to v. 8. of ch. 2. and a disuasion, from v. 8. of ch. 2. to the end of ch. 2. Fourthly an institution of manners, giving rules first in general, ch. 3.1. to 18. secondly in special, from v. 18. of ch. 3. to v. 2. of ch. 4. And lastly, a Conclusion from v. 2. of ch. 4. to the end. Or briefly thus, setting aside the Entrance and the Con • lusion, the Apostle entreates of matters of Faith, in the first two Chapters, and of matters of Life, in the two last.

And thus in general of the whole Epistle, with the persons to whom, and the occasion thereof. The first part of the Epistle is the Exordium, and it stands of two members, a Salutation and a Preface. The Salutation, ver. 1.2. and the Preface from verse. 3. to the 12.

In the Salutation I consider three things: first, the persons saluting: secondly, the persons saluted: thirdly, the Salutation it self. The Persons saluting are an Apostle and an Evangelist; the Apostle is described by his Name, PAUL; by his Office, an Apostle ; by the principal e •• icient that preferred him to that office, and both appointed him his service, and protected him in it, (viz.) JESUS CHRIST; and lastly, by the impulsive cause, (viz.) the will of God. The Evangelist is described: first, by his name, TIMOTHY: secondly, by his adjunct estate, a Brother.

First, of the words that describe the Apostle; and hear first the meaning of them, and then the Doctrines to be observed out of them.

Paul. ] The Apostle at his Circumcision was called Saul. For, being of the Tribe of Benjamin, it seems the men of that Tribe did in honor of their King Saul, who was the first of all the Kings of Israel; and by a kind of emulation to retain the first glory of their Tribe (more respecting the outward honor of Saul, in that he was a King, then the curse of God in his rejection) did use to give the name of Saul to their Children very often as a name of great honor.

And not unfitly did this name light upon this Beniamite: both if we regard him as he was before his calling or after: before his calling, as the old Saul persecuted David, so did this youngling Saul (coming freshly out of the mint of a Pharisee) persecute Christ, who came of David. And after his calling▪ as it was said of old Saul, by way of Proverb, Is Saul also among the Prophets? So may it be said of this Saul, by way of honor, Saul is among the Apostles: and that not the least of the Apostles, for he labored more abundantly then they all.

Concerning this other name PAUL, Writers are diversely minded. Some think that thirteen years after Christ, by the condict of the Apostles, he received both his Apostleship over the Gentiles, and this name. Others think, that he took unto himself this name of Paulus, to profess himself the least of all Apostles. Others think the name was given him for some eminent praise of some quality or action, as Peter was called Cephas, and James and John called Boanarges, and Jacob called Israel. Some think he had two names, as Solomon was called also Jedediah, and Matthew called Levi, and these should seem to be given by his Parents, to profess his interest amongst both Jews and Romans. Among Jews by the Hebrew name Saul, and among the Romans, by the Latin name Paulus. Some think it is but the varying of the language, as John, Iothanan, Iehar, and Johannes, all are but differing in several languages. Lastly, it is most likely he was called Paul for memory of the first spoils he brought into the Church of Christ, not the head but the heart of Sergius Paulus, that noble Roman, and this is more probable, because in all the Chapters before, he is never called Paul.

Apostle. ] This word in the general signification importeth one that is sent, and so Epiphroditus is called an Apostle: but the Etimologie of the word is larger then the usual application of it: for, it is usually given to the twelve principal Disciples, and to Paul and Barnabas : and so it is used as a term of distinction from other Church-Officers: for, they had their Widdowes for the sick, Deacons for the poor, Doctors for instruction, Pastors for exhortation, and these were standing and ordinary Officers. Now, there were extraordinary, viz. Apostles and Evangelists, the Apostles were men immediately called by Christ, and had general charge over all the Churches, for planting and governing them; the Evangelists were called most by the Apostles, and sent with spiritual charge whither the Apostles saw most convenient.

Jesus Christ. ] These title given to the Messias are not in vain used, or joined together: for, by these names both his Office and his Work are described. In the one name (CHRIST) showing what he undertook to be, in the oth • r showing what he was, viz. JESUS, a Savior: the one Name, (viz.) JESUS, an Hebrew word, is for the Jews, and the other Name CHRIST, a Greek word, is for the Gentiles: the one showing that he was God (for, besides me there is no Savior ) the other showing that he was Man, (viz.) Christ the annointed. For, in respect of his human nature, is this anointing with graces or gifts attributed to Christ.

Again, Christ's were of two sorts, ( viz. false Christ's, Mat. 24. and true Christ's: the true were either Typicall, and so the Prophets, Priests and Kings were annointed (hence in the Psalm, Touch not my Christ's, &c. ) or Essentiall, and so only the Son of Mary.

By the will of God. ] These words are expounded, Gal. 1.1. where he is said to be an Apostle, not of men, as Princes send civil Ambassadors, or as the Jews sent false Apostles; nor by men, as Timothy, Titus, Luke, &c. who were ordained by man: and as Titus did ordain Elders. Or else not by the Commendation, pains or instruction of any man.

Thus far of the meaning of the words: The Doctrines follow.

Paul an Apostle. ] Here three Doctrines may be observed: first, great sinners may prove great Saints; a great enemy of sincere Religion may prove a great founder of Churches; a great oppressor of God's Servants may prove a great feeder of God's flock. In a word, a persecutor, as we see here, may be an Apostle. This Doctrine as it doth excellently sample out God's unsearchable mercy, so it teacheth us not to despair of any, but to continue to pray for even the vilest and most spiteful adversaries, and the most open oppugners, and usual traducers of God's causes and people; and to way • e upon God to see if at any time he will give them repentance to build that they have destroyed, and to gather that they have so much striven to scatter. Secondly, this Doctrine is of singular use in the cure of the hardest of diseases, viz. affliction of conscience: for in some of the dear Servants of God (that have appearing upon them some signs of effectual Calling, a right evidence of hope from God's promises, sweet pledges and signifying seals of God's favor, by the witness of the Spirit of Adoption) yet there ariseth some scruples about either the multitude or greatness of their sins, and a healing of their errors; and uncomfortable mistakings doth most an end arise from the right application of such examples as this, I say, a right application: for, the most men do dangerously and damnably mistake in alleging the instances of the great sins of God's Servants. But if thou observe these four rules thou canst not mistake or misapply: First, if thou bring not in the examples of David, Peter, Paul, or any other, to patronize thy sin, or to defend and nourish thyself in a sinful course. Secondly, if thou allege them not to wrest God's promises, as to make the promises of mercy general, when they are restrained with their several limitations. Thirdly, when they are not brought out to fortify a profane heart against the ordinances of GOD, as reproofs either public or private. Fourthly, when thou dost as well urge upon thyself the necessity of the repentance was in them, as seek the comfort of the remission of so great sins committed by them: These rules being observed, the example of Paul's sins may with comfort be applied, as he himself testifieth. 1 Tim. 1.16.

Secondly, the Apostle to bring his doctrine into greater request, doth in the entrance of the Epistle insinuate himself into their respects, by setting down the authority and praises of his office and person: which showeth unto us that usually where the persons of the Ministers are not regarded, their Doctrine worketh little. The Doctrine is not long in credit, where the person and function it self is contemned.

And this yields us one Reason, why a number of profane men get so little by the doctrine they so ordinarily hear: And the ca • se is, they are contemners, and scoffers, and reprochers of God's Ministers; and therefore God will give them no blessing by their Ministry. Again, it shows how heavy and hurtful a sin it is to detract from the name and good esteem of Ministers, by tales, lies, and slanders: for, though men believe thee not in thy slanders, yet it is the property of most defamations, that they leave a kind of lower estimation many times where they are not believed. Thirdly, it serves to teach all Ministers and others that are in government, to preserve by all lawful and holy endeavors the authority and credit both of their Persons and Callings. There is no doubt but the base carriage and indiscreet and sinful courses of many Ministers have brought a contempt and barrenness upon the very Ordinances of God; they can do no good with their doctrine, they are so wanting to that gravity and innocence that should shine in the lights and lamps of Christ.

Lastly, here may be observed, that he that will bear rule over other men's consciences, must be an Apostle: less then an Apostolical man cannot prescribe unto other men's consciences: and therefore it is a profane insolency in any whatsoever to urge their fancies and devises, and to press them, ma •• er-like, upon the judgments or practices of their brethren, when they are not warranted in the writings of the Prophets and Apostles.

Of Jesus Christ. ] No knowledge can be available to salvation without the knowledge of Christ, and therefore the Apostle in the very forefront of the Epistle, professeth to teach the doctrine of Christ, and to aim at such a course of framing of doctrine, as above all things Christ Jesus may sound in his instructions, and be received into honor, application and practice. And he doth in the very entrance intimate what the corrupt teachers must look for from him: viz. that he will batter the whole frame of their building, that have led men from CHRIST crucified, to vain Traditions Philosophical speculations, Jewish observations, and given his glory to Angels.

By the will of God. ] That is, by his approbation, direction, protection, but especially by his singular vocation. The Apostle then holds his calling from God, and therefore believes God's protection and blessing because God had called him to his function. And as the Apostle, so every member of the Church holds his particular standing and function from God; he is ranked into his order by the special providence and calling of God.

And it is to great purpose that men should know it in their own particular. For first, it enforceth diligence: if God have set thee in thy calling, then it stands thee upon to discharge the duties of thy calling with all heedfulness and painfulness. Secondly, it may teach men not to pass the bounds [unspec 1] of their calling; for seeing they are in their places by God's will, they must [unspec 2] take heed of going beyond their limits, either by using of unlawful ways and courses, or by intruding into other men's functions. Thirdly, it [unspec 3] doth plainly appoint the particular calling to serve the general. Every Christian hath two Callings: the one is the external designment of him to some outward service in the Church or Common-wealth, and this is his particular calling: the other is the singling of him out by special sanctification to glorify God, and seek his own salvation in the things of the Kingdom of Christ, and this is a calling general to him, with all believers. Now it is manifest, that God's commandment is, that men first seek the Kingdom of God, and the righteousness thereof, and therefore he never meant that men should so follow their outward business and employments, as to omit the means of knowledge and grace, prayer, reading, hearing, [unspec 4] conference, and such like. Lastly, the consideration of this, that we hold our particular callings from God, should teach us contentation in the willing under-going of the daily molestations or troubles and crosses that do befall us, and to be content with our kind of life, seeing we are thus set and placed by God's will.

Thus far of the Apostle. The Evangelist is described: first, by his name, TIMOTHY: secondly, by his adjunct estate, a Brother.

Three things briefly may be observed here; first, that consent in doctrine is a great means and effectual to persuade both to incorruption in Faith, and integrity in living. This made Paul to join Tymothy with him; and the consideration of this, as it should teach all faithful Ministers to make themselves glorious by a brotherly harmony in matters of opinion: so it doth give occasion to bewail that great sin of willful opposition and cross-teaching, which doth in many places too much abound; a course that is taken up by some of purpose to hinder the growth of knowledge and sincerity: some of these instruments of the Devil, having for the most part, no life or heart, either in study or preaching, but when envy and malice, and a desire to be contrary, doth instigate and prick them forward. These are like them of whom the Apostle complained, that were contrary to all men, and forbid us to preach to the Churches that they might be saved, and fulfill the measure of their sins always: God they please not, and the wrath of God is come on them to the uttermost.

Secondly, here we may learn that spiritual alliance is the best alliance; for, it is a greater honor to Timothy to be a brother, then to be an Evangelist: for, he might have been an Evangelist, and yet have gone to Hell when he had done, as Judas an Apostle did. And this cannot but be exceeding comfortable, seeing there is not the meanest child of God but he may attain to that which was Timothies greatest title.

Thirdly, the Apostle doth intimate by the taking in of Timothies assent, that the most glorious doctrine of God doth need the witness of men, such a vanity and secret sinfulness doth lodge in men's hearts. Which should teach Ministers with all good conscience and heedfulness, to weigh well and consider thoroughly of their doctrine before they deliver it, because there is a weakness too commonly found in the very dear children of God, namely, to receive doctrine upon the trust and credit of the Messenger, without searching the scriptures as they ought to do.

Thus far of the persons saluting: the persons saluted are described, both by the place of their habitation, at Colossae, and by their spiritual estate: in which he describes them by four things: they are Saints, they are faithful, they are Brethren, and they are in Christ.

Before I come to the particular handling of each of these, I consider four things in the general: First, here we see the power of the Gospel. But a little before, if Colossae had been searched with lights, as Jerusalem was, there would not have been found one Saint nor one faithful man or woman in the whole City: and now behold by the preaching of the Word, here are many Saints and faithful Brethren to be found in her. Secondly, we see here who be the true members of the Church. The Apostle acknowledgeth none but such as are Saints, faithful, and in Christ. Thirdly, we see here that a Church may remain a true Church, notwithstanding gross corruptions remain in it unreformed, as here these titles are given to a Church much poisoned with human traditions and vile corruptions in worship. Lastly it is to be observed, that the Apostle joins all these together, to note that one cannot be without the other, one cannot be a Saint unless he be faithful, and in Christ, and so of the rest. The last clause cuts off the Jews apparently from being Saints or true believers, seeing they receive not Christ: and the first clause cuts off the carnal Protestant, so as he cannot be a believer or in Christ, seeing he cares no more for sanctity: and the two middle-most cut off the Papists and all Heretics and Schismatics, seeing they have with insolent pride made a rent and Apostasy from the true Apostolical Churches, by advancing themselves with their Man of sin above their brethren, nay, above all that is called God.

Thus far in general, the first thing particularly given them, is, that they are Saints.

Saints. ] This Word is diversely accepted in Scripture. Sometimes it is given to the Angels, and so they are called Saints, Deut. 33.2 Job 15.15. Secondly, men are said to be holy by a certain Legal or Ceremonial sanctity, Levite. 11.44. And in this sense the superstitious are holy: This is the holiness and sanctity of Papists and Popish persons, which place all their holiness in the observation of Rites and Traditions, and superstitious Customs. Thirdly, all that stand members of the Church, by the rule of Charity, or in respect of outward visibility and profession, are called Saints, and so all that covenant with God by offering Sacrifice, are called Saints. Lastly, and properly it is a term given to men effectually called: the children of God truly converted are called Saints; not because they are perfectly holy without all sin, but in four respects. First, in respect of Seperation, because they are elected and gathered out of the world, and joined unto God's people, and dedicated to holy services and uses, and thus the word is often taken. Secondly, in respect of vocation; and therefore the Apostle 1 Cor. 1.2. When he had said they were sanctified, he said by way of explication, they were Saints by calling. Thirdly, in respect of regeneration, because they are now new creatures. And lastly, in respect of justification or imputation, because the holiness and sanctity of Christ is imputed to them.

The sense being thus given, the doctrine is plain, that men may be Saints in this life: there are Saints in Earth as well as in Heaven. This is apparent also in other Scriptures, as Psalm 16.3. To the Saints that are in earth. And Psal. 37.28. He forsaketh not his Saints. And Psal. 132.9.16. Let thy Saints rejoice. So in the Epistle to the Ephesians, ch. 2.20. Citizens with the Saints, &c. chap. 3.8. Paul calleth himself the least of all Saints, &c. chap. 4.12. For the gathering together of the Saints ; with many other places. The use of this serves first, to confute the gross folly of the Papists that acknowledge no Saints till three things come to them: first, they must be Canonized by the Pope: secondly, they must be dead first: thirdly, it must be an hundred years after their death. This last proviso was well added, lest their treasons and most vile practices should be remembered. Secondly, this serves for the severe reproof of numbers in our own Church, that live as if there were no sanctity to be looked after, till they come to heaven. Thirdly, the Scripture is not without singular comfort to the poor despised Saints: I will take them in order as they lie. Deut. 7.6.7. If we be sure we be a holy people to the Lord, then this is our comfort, that God accounts of us above all the people upon the earth: and no man loves his Pearls or precious Jewels so much as God loves the meanest Saint. David saith, these are the Nobles of the earth. And Psal. 30.4.5. These are willed with all cheerful thankfulness to laud and praise God, and that before the remembrance of his holiness (as they before the Ark, so we before all the Tokens and Pledges of God's love, both the Word and Sacraments, and sweet witnesses of the Spirit of Adoption, and all other blessings as Testimonies of God's favor.)

Oh but it seems the Saints have little cause of joy or praise, for they are much afflicted, and that by the judgments of God too, either in their consciences within, or in their body, or estates, or names without. The Prophet answers: that the Lord endureth but a while in his anger, but in his favor is life, though weeping may abide at evening, yet joy cometh in the morning. And in the 37. Psal. 28. ver. a charge is given to fly from evil, and do good: in which words a Saint is described by his practice.

Oh but what shall they get by this preciseness? Sol. They shall dwell forever: no men have so certain, sure, and durable estates, as those that make conscience of their ways, hating the infection of all sin, and delighting themselves in well-doing.

Oh but we see they are much maliced and hated, disgraced and wronged in the world. Sol. The Lord loveth judgment: if men right not their wrongs, God will; nay, it is a delight unto the Lord to judge the righteous, and him that contemneth God every day: those spiteful adversaries of sincerity shall never escape God's hands.

Oh but we see not only wicked men, but God himself smiteth and afflicteth those that be so holy. Sol. Though God afflict and chastise his people, as a Father his beloved Son, yet he forsaketh not his Saints.

Oh but the Saints themselves are full of great doubts, whether they shall persevere, or God will change. Sol. It is God's unchangeable promise, they shall be preserved for evermore. Again, in the 85. Psalm, though the Church be in great perplexities in respect of outward afflictions, yet this comfort the Saints have: First, that though God's strokes seem to be the strokes of war, yet God's words are the words of peace: the Word and Spirit of God are sure fountains of rest and peace to the heart and conscience of God's afflicted people. Secondly, when God smites his people, he ever hath a regard to this, not to smite them so long, as they should be driven to turn again to folly: by folly he meaneth sin, for all sinful courses are foolish courses. The Lord by crosses intends to bring them out of sin, not to drive them in; and if men find not these privileges true, it is because either they do not hearken, that is, observe and mark the Word, Spirit, and Works of God, or else because they are not his Saints. In the 149. Psalm, there is an honor given to all the Saints: viz. that they should with a two-edged sword, execute vengeance upon the Heathen, and corrections upon the people, they should bind Kings with chains, and Nobles with fetters of iron: thus should they execute upon them the judgment that is written. So forcible and powerful are the public threatenings and censures of the Saints assembled in their holy ranckes, as also their private prayers, that all the swords of great Princes cannot so plague the enemies of the Church, as do the Saints by these weapons: So fearful are the corrections and judgments which the Saints by prayers and censures may bring upon whole troops of wicked men, as no swords or fetters in nature can be comparable to them.

When Daniel had described the greatness and glory of the Princes, Potentates and mighty States in the four Monarchies, at last he comes to speak of a Kingdom which is the greatest under the whole Heaven; and that is the Kingdom of the Saints of the most High. So glorious is the state of the poor despised Servants of God, even here in this world, in the Kingdom of grace. Daniel 7.27. And if there be such suing, on earth, to become free-men of great Cities, especially to live in the Courts of great princes, how great is the felicity of every child of God, who is no more now a foreigner or stranger, but a Citizen with the Saints, and of the household of God.

To conclude, this may be a great refreshing to every child of God against all the discomforts of this present transitory life, that in that great and last, and terrible day Christ will be glorified in them, and made marvelous in the Saints. And last of all, though the Saints be here despised and trodden under foot, judged and condemned by men, yet the time will come, when the Saints shall judge the world.

Oh but someone will say, all the difficulty lieth in this, to know who are Saints. Ans. To this end, besides the four things generally laid down before, I will for trial allege two or three places of Scripture: first, in Deut. 33.3. When Moses had praised the love of God to the Jewish Nation, he specially commendeth God's special care towards the Saints of that Nation, whom, as most dear to him, he had always in his hands, and giveth this sign to know them by, (viz.) They are humbled at his feet, to receive his words.

Secondly, David having spoken of the excellency of the Saints on earth, to prove himself to be one of the number, he yieldeth his reasons from four experimental signs: First, the Lord was his portion, though he had hopes [unspec 1] or possession of great things in the earth, yet God's favor was that he did most prize, and spiritual things were unto him the fairest part of his inheritance, and though he had many crosses, yet the line was sallen unto him in a fair place: so long as he could see grace in his heart, and the God of grace to love him freely. Secondly, he could as heartily praise God for [unspec 2] spiritual blessings, (viz.) Counsel, Knowledge, and direction out of the word of God, as wicked men could for temporal Honors, Riches, Pleasures, and such things as they love best. Thirdly, his reins did teach him in [unspec 3] the night. Some thing can wicked men learn by the Word without, but God did never honor any with the feelings of the Spirit of Adoption, but only the Saints.

Object. Oh but might not David be deceived in that sign by illusions, &c. Ans. David gives two reasons why he could not: first, his feelings did not make him more careless, presumptuous and sinful, as illusions do wicked men, but they taught him, that is, he learned by them many worthy lessons, and directions, and encouragements to holy life, and never did he conceive a greater hatred against his sin, then when his reins taught him: secondly, he shows that he had them in the night; that is, when he was alone and with-drawn from company, and the things of the world, and worldly occasions. Fourthly, his last sign is, that he did set the Lord always [unspec 4] before him: he could be content to walk ever in God's presence, and to have him the witness of his actions, he was not careful only to approve himself to men (as wicked men may do) but his chief care was to walk in all good conscience before God.

Lastly, in the four •• of Isaiah, the Prophet fore-tells of men that under the Gospel should be called holy or Saints, and these he describes by their happiness, they shall be written among the living in Jerusalem ; and by their holiness, which will discover it self by these signs: first, they are not acquainted with [unspec 1] the damnable and hateful extenuations and qualifications of sins: they are not heard to say, it is a little sin, a small fault; no, their sins in their eyes are filthiness and blood. Secondly, they are men that have felt the [unspec 2] power of God in the practice of mortification; they are new creatures, they are washed and purged. Thirdly, the Spirit of God in them hath been a [unspec 3] Spirit of Judgment, and a Spirit of burning: a Spirit of Judgment, not only in respect of knowledge and illumination, but also because it hath kept an Assize in the soul of the sinner, he hath been arraigned, indicted, and hath pleaded guilty, and been condemned: a Spirit of burning, both in respect of the inward purifying of the heart from the dross that cleaves unto it, as also in respect of zeal and order, for the glory of God. And thus far of the first thing given unto the people of God: they are Saints. Now followeth the second.

Faithful: ] This word is diversely attributed in Scripture. It is given to God, and God is said to be faithful in the accomplishment of his promises. It is given to Christ, and he is called faithful and true. It is given to the Sun in the Firmament, because it keepeth his certain course. It is given to the Word of God, so as whatsoever it promiseth or threateneth men may certainly bind upon it, for heaven and earth may fail, but one jot of it shall not fail. Lastly, it is given to Men, especially and most ordinarily to such men as are true believers, and walk in all good conscience both before God and Men: and as it is thus taken, the words of the holy Ghost, Prov. 20.6. may be taken up, Many men will boast, everyone of his own goodness, but who can find a faithful man? These are they that David so earnestly searcheth for, and having found them, doth so steadfastly set his eyes upon them, and entertayneth them into his Court, Psal. 101.6. The names of these we do for the most part take upon our selves, but the signs of these are but sparingly found amongst us. That we may examine our selves, I will consider what is required of us that we may show our selves faithful.

The Christian man's faithfulness ought to show it self, first, in spiritual things; secondly, in temporal things unto faithfulness in spiritual things five things are requisite. First, faith in Christ, to get sound reasons from the Word and Spirit of God, and a sure evidence for the particular persuasion of the heart, that God in Christ is graciously reconciled with the sinner. He [unspec 1] cannot be a faithful man that hath not a justifying Faith: all that time of a man's life, only receiveth he this honor, to be accounted faithful, when above all things he travels after the sense of God's favor in the forgiveness [unspec 2] of his sins. Secondly, faithfulness stands in the performance of all those Promises, Purposes and Vowes, which men in their distress inward or outward do make unto God. And therefore the Israelites are charged not to be faithful, because when the wrath of God turned upon them, and the strongest of them were slain, and their chosen men were smitten, and that their days did consume in vanity, and their years hastily, then they cry unto him, and seek him in their distress, they return and seek him early, they acknowledge that God is their strength, and the most high their Redeemer: but when the Lord had been merciful unto them, forgiven their iniquities▪ so as he destroyed them not, and called back his anger; then they retu •• ed and provoked the Lord again, they flattered him with their tongue, they tempted God and sinned still, and therefore they are censured thus: Their heart was not upright, neither were they faithful in God's Covenant. [unspec 3] Thirdly, it shows it self in constant sincerity in God's worship, when men will worship God according to the rules of his revealed will, without mixture of men's inventions, or the customary sins of profaneness and hypocrisy. And thus Judah is said to be faithful with God's Saints, because as yet the worship of God was preserved amongst them in the ancient purity, in which the old Patriarchs and Saints, did sincerely worship the God of their Fathers: he is a faithful man that will worship God no otherwise then the Saints have done, that is, precisely, according to his will revealed [unspec 4] in his Word. Fourthly, faithfulness is exercised in the conscionable employment of the Gifts, Graces and Talents received in our general calling, to God's glory, the increase of our gifts, and the enriching of our souls with true spiritual gain. And thus he is said to be a good Servant and faithful, that having received five Talents, hath gained with them five moe, or two Talents and doth gain two moe, and this we do, when having received Knowledge, Faith, Love, Hope, Patience, Spirit of Prayer, &c. we do by a constant and daily practice bring them out into exercise for our selves and for others. Thus doing, two commodities we shall reap: first, it is a sign of our faithfulness: secondly, the gifts will increase, and to him that hath such gifts to use them, shall be more given. Lastly, faithfulness shows [unspec 5] it self in men's sincerity, diligence, constancy, and care to promote and further the causes of God, and the Church, with the conscionable discharge of all such duties as belong unto such service. Thus Timothy is praised to be faithful in the Lord, 1 Cor. 4 17. And thus the Apostle and Apostolical men were faithful, when they could do nothing against the truth, but for the truth: and thus men are faithful that can patiently bear and willingly take up the Cross of Christ, and that daily; so as they may further the building up, and edification of God's people. Those then are not faithful that do the work of the Lord negligently, that set their hands to the plough and look back, that mind their own things, honors, pleasures, profits, and preferments, and those that in the time of temptation fall away: these specialties of faithfulness receive a great increase of praise if two things come to them: first, that men's hearts be faithful; that is, that though they have many wants and infirmities, and fail much and often in well-doing, yet the desire, delight, endeavor, resolution and affection is in all pleasing and firmness to walk before God, without either hypocrisy or presumption: this was Abraham's praise, Nehem. 9.8. Secondly, that men continue faithful unto the death, with all constancy and holy perseverance, believing in Christ, and worshipping GOD, even to the end of their days, this is called for, and crowned, Revel. 2.11. Thus of faithfulness in spiritual things.

Faithfulness in temporal things stands in three things. First, in the sincere, diligent, and careful discharge of the duties of our Calling. It was a singular praise in Daniel, that when his enemies fought occasion against him, they could find none concerning the Kingdom, he was so faithful [unspec 1] and without blame, and therefore they must take him (if ever) concerning the Law of his God. Then doth the glory of God's people shine, when together with their constant zeal in matters of religion, they are found carefully diligent and faithful in their callings; then whatsoever befalls them for the Law of their God, they may bear it with all comfort and constancy, as did Daniel. But how doth it blemish the glory of profession, when men can say and see that Professors are idle deceitful busy-bodies, and careless in their places and callings? they cannot build so much by profession, as they destroy by these scandalous and careless courses.

Secondly, in the right use and profitable disposing of our riches, even [unspec 2] the outward things God hath given us. This lieth upon us, as one of the tokens of our faithfulness: nay, this is necessary to the being of this pray • e: In the 16. of Luke Christ exhorts to the wise and liberal bestowing of our riches unto the necessities of the poor, and for other holy and needful uses. And because there lie in the hearts of carnal men, many Objections against this Exhortation, therefore he forceth it with reasons that mere with men's carnal conceits.

And first, whereas men out of an over great estimation and liking of these earthly things do easily object that they must be careful of the saving, and sparing in the use of their riches: for they are all the comfort they have in this world. He answereth that men should not so much love these earthly things: for they are riches of iniquity, that is sin, that makes a man miserable and accursed is most an end mixed with riches, either they are wrongfully gotten, and sinfully kept, or they are causes of much sinning against God, or men, or himself.

Oh, but what good shall a man get by parting with his goods? Sol. They shall receive him into everlasting habitations: they, that is, either the Angels, or the Poor, or thy Riches shall let thee into heaven; even to sure dwelling places: and this should move the rich; because the time will come when thou shalt want, and all the riches in the world cannot help thee.

Oh, but a man may be saved and enjoy these everlasting habitations, though he do not so part with his riches. Sol. He cannot: for, a man cannot be saved without Grace, and God will never trust him with Grace (the true treasure) that is not faithful in bestowing riches: and good reason; for, if God gave a wicked worldling grace, he would never be faithful in using it: for, he that is unjust in the least, that is, Riches, would be unjust in much, that is, Grace.

Oh, but our goods are our own, and therefore why should we give them to others? Sol. Ver. 12. That is false, for Grace only is a man's own, but Riches are another's; for God is the Lord of the whole, and the poor is the owner of a part.

Tush, but a man may have a good heart to GOD, and yet not deliver out his goods to other men's uses, nor leave his content that he hath in the fruition of them. Sol. That is false to: for, a man cannot serve two Masters: one man cannot serve God and Riches. And thus our Savior meeteth with the Objections of worldly men. The words also contain notable reasons to persuade to faithfulness, which lieth in this good use of Riches: first, they are riches of iniquity: secondly, the right use of them makes way for heaven: thirdly, he is like to be a godly man in the use of Grace, that is a faithful man in the use of Riches: fourthly, God else will not trust us with Grace: fifthly, he will else be a very unjust man, and his riches wicked: sixthly, Grace only is his own goods, and to be without Grace is to live and die a beggar: lastly, thou canst never serve God and Riches.

[unspec 3] Thirdly, in temporal things Faithfulness shows it self in the uprightness and harmlessness of our carriage towards others; as in keeping of promises, Psal. 15. in the honest discharge of the trust laid upon men, either in Church or Common-wealth. Nehem. 13.13. Prov. 13.17. in witness-bearing, Prov. 14.5.25. in just gains and lawful means used for profit in our dealings with others, Prov. 28.20. And such like duties of Justice.

Thus then we see who is a faithful man, even he that knoweth his own reconciliation with God by faith; that performeth his vows to God; that sincerely worships God, and laboreth the increase of holy graces; that will do nothing against the truth, but for the truth; that is diligent in his calling, that is serviceable with his riches; and lastly, that is just in his dealing.

Now, if we be such, then is our estate most comfortable: for first, God will be faithful to us in the accomplishment of all his promises: secondly, [unspec 1] the Word will be faithful, even a sure fountain of true comfort and [unspec 2] help in all distress: thirdly, Christ will be a faithful, both high Priest in [unspec 3] heaven, by his intercession making request for us to God, and both in earth and heaven he will be a faithful witness, so as while we live, we shall find the testimony of JESUS in our hearts, and when we die he will not be ashamed of us before his Father and the holy Angels; and lastly, we shall be sure to have a faithful reward. And this of the second title given to God's Children.

[unspec 3] Brethren. ] The Children of God are said to be Brethren in a four-fold relation: 1. to CHRIST: 2. to the Apostle: 3. to the Saints abroad: 4. to the Saints at home. For the first, are we brethren to CHRIST? then it should teach us two things; first, to live comfortably, for an higher estate of excellency canst thou not have; secondly, to live nobly, like the Sons of the most High, not basely, like the Sons of the Earth. Why wallowest thou in base and filthy pleasures? why dotest thou upon uncertain and sinful profits? why doth thy heart degenerate to regard, and so aspire after worldly preferment? Remember whence thou art descended, and with whom alyed, and walk as becomes the coheyre of Christ.

Secondly, are they Brethren to the Apostles and other great Governors of the Church: it should then teach Ministers, Magistrates, and Masters of Families, so to rule as to remember that they rule their Brethren: neither to neglect their good, (for why should thy Brother perish) nor with proud insolency or tyranny, either in correction, or severe carriage to Lord it over them.

Thirdly, are they Brethren to the Saints abroad? and are they of the same family with them? then it should teach them to pray for them, and to lay the distresses of other Saints and Churches to their hearts: for, though they be removed in place and carnal knowledge; yet are they near in the mystical union, if it be considered that the same Mother bare them; and the same Father begat them.

Lastly, are they Brethren to the Saints at home? then they should learn to converse brotherly, to live and love together, as becometh Saints and Brethren. Oh that it could sink into men's minds, or that this were written in men's hearts! then could there be nothing more glorious and comfortable in this earth, then this communion of Saints, especially in the fellowship of the Gospel.

In Christ. ] Men are said to be in CHRIST three ways: first, as the Plant [unspec 4] in the Stock: John 15. secondly, as the Member in the Body: 1 Cor. 12.12. thirdly, as the Wife is one with the Husband, Ephes. 5.25.

Dost thou ask then how thou mayest get into Christ. Ans. Observe three things.

First, before thou canst be engrafted into Christ, thou must be cut off the old tree; either a new man or no man; either lose the World, or never [unspec 1] find Christ; either disarm thyself of all vain confidence, love, delight, and support from the world and worldly men, or the arm of the Lord will never bear thee up and nourish thee.

Secondly, a true Member is not but by generation in nature, nor canst [unspec 2] thou be a true member of Christ but by regeneration: great odds between a wooden leg, though never so exquisitely made, and a true leg; all members in Creation be begotten, and in Grace begotten again.

Thirdly, as they are not Man and Wife, where there is no sure making by Contract or Marriage going before; so neither can any be in Christ, unless [unspec 3] he be received unto the Covenant of Grace: and, as it is a mad thing in Nature, for any woman to say, Such a man is my Husband, for he is a kind man, and did cast his eye upon me, or did me a pleasure at such a time, &c. So, it is as great spiritual madness for any Soul to plead interest in Christ, when they can allege no more but his general love to man; or that he offered Grace to us in the Word and Sacraments, or that we together with the Gospel received outward blessings, or such like; when men can show no contract, no mutual intercourse between CHRIST, and the SOUL, no manner of evidence for their hopes, no witnesses from the Word, Spirit, or Children of God, for their spiritual Marriage.

Again, would a man know whether he be in Christ, these Comparisons likewise resolve his doubt, by a three-fold Answer: first, he is in Christ, if he blossom, grow, and bear fruit, even such fruit as is to eternal life. If a man be abundant in the works of the Lord; and grow in such graces as are communicated only to the faithful, he is certainly a true Plant in this Stock: for, by growing and fruit, is the Plant that is engrafted known from the sprigge that is lopped off, and lieth by, and is withered. A life barren and void of the works of Piety and Mercy, is a manifest sign that the person is not in Christ.

[unspec 2] Secondly, if there be in our souls the sense, and feeling, and motion of spiritual life, then are we members: for, in a wooden leg is there no sense nor natural motion. When men have as much sense and feeling, savor and delight in the things of the Spirit, as the Word, Prayer, fellowship in the Gospel, with the exercise of holy Graces in the duties of God's worship, or things otherwise belonging to the Kingdom of Christ, as the carnal man hath in the profits, pleasures, and fleshly things of this world. These certainly are men after the Spirit, and by the Spirit mystically united to Christ the head: and on the other side, a more plain and palpable sign cannot be given to prove demonstrate • uely, that a man is not in Christ, then when a man finds no taste, hath no feeling, can take no delight in spiritual Means, Graces, or Persons, and yet is easily affected with the least profits and delights of the world.

[unspec 3] Thirdly, it will appear by the holy communion between Christ and the faithful Soul, by his co-habitation and spiritual intercourse, when Christ meets a Christian with holy Comforts, with heavenly refreshings, with sacred answers, with spiritual direction, and other sacred signs of the presence of Christ, in the use of the means, sporting himself with the Christian Soul: this intercourse I say, this secret and chamber-meeting, these inward and hearty feelings, wrought by the Word and Sacraments, by Prayer and Fasting, by Reading and Conference, are certain and sure signs and seals to prove a marriage going before. And thus far of the four titles given to the Children of God, and also of the second thing, viz. the persons saluted. Now followeth the Salutation it self.

IT hath been an ancient custom, both in the Jewish, Christian, and Pagan world, to begin Letters and Epistles, with Salutations; and in these they were wont to wish to their Friends, that which was accounted the chiefest good. Hence the Heathen as they were opinionated about the chief good, they did differently wish good things to their friends in their salutations. Some wished health, some wished welfare or safety; some, to do well; some, joy and a merry life; as they were either S • oickes or Epicures. But the Apostle finding that true felicity was in none of these, doth religiously wish that which in the Kingdom of Christ was in greatest request, (viz.) Grace and Peace.

Grace. ] This word is diversely taken. For kindness, 2 Sam. 16.17. for ability to affect or persuade, Psal. 45.2. for the happiness that is had from Christ in this world; and so it is opposed to glory, Psal. 84.11. for the preaching of the Gospel, Rom. 1.4. Tit. 2.12. for approbation from God, Prov. 12.2. finally, it is taken for the spiritual liberty that we have from Christ; and so it is opposed to the Law, Rom. 6.14. lastly, it is taken for the love and favor of God, receiving the Sinner into covenant in Christ, as it is an ever-flowing spring of celestial Grace to the soul justified: and so it is taken here.

Peace. ] This word also is diversely accepted, for rest and ease from pain, Psal. 38.4. for familiarity, so the man of my peace, Psal. 41.9. for concord, Ephes. 4.3. for prosperity in general, 1 Chron. 12.18. Psal. 125.5. Ier. 29.11. for all that felicity we have by Christ, Luke 19.42. for glory in heaven, Esa. 57.2. Luke 19.38. Rom. 2.10. Luke 1.79. for reconciliation it self, Luke 2.14. Isaiah 53.5. for the means of reconciliation, Ephes. 2.14. for the signs of reconciliation, Isaiah 57.19. Psal. 85.8. for tranquility of conscience, Rom. 14.17. & 5.2. Lastly, it is also taken for all that rest of conscience within, and Synecdochically it signifieth all those blessings spiritual which either in this world, or that other better world we receive from Christ, together with God's favor and grace: neither is temporal prosperity excluded, though not principally meant; and so I think it is taken here.

The meaning being thus found: I consider the observations first generally.

First, in that the Apostle doth in the very Salutation sow the seeds of the whole Gospel, we might learn even in our ordinary employments, to mind God's glory and the salvation of others.

Secondly, we may hence see that it is lawful to draw abridgements of holy things, and commend them to ordinary use: as here these graces to an ordinary salutation from man to man; and so I think of teaching the Lord's Prayer and Commandments, with other Scripture, to children or servants, that yet understand not, and that for such reasons as these: first, that so they might have occasion much to think of the things are so much and commonly urged: secondly, that if any time of extremity should come, they might have certain seeds of direction and comfort, to guide and support them: thirdly, that their condemnation might be more just, if having Grace and Peace, and other principles of Catechism so much in their mouths, they should not get them into their hearts.

Thirdly, a question may here be moved: how the Apostle can in these words wish unto them their chief good or felicity, seeing these are not all the graces or blessings needful to our happiness? I might Answer this diversely. 1. Here is a Synecdoche, all are understood, though not all named: [unspec 1] or thus, these are the beginnings of all graces and blessings: or thus, one or [unspec 2] two graces is worth a world besides: or thus, these are chiefly above others [unspec 3] to be sought: but lastly, it is certain these cannot be had without the most [unspec 4] of saving graces: as for example, true Peace cannot be had without [unspec 5] Christ, nor without godly Sorrow, Confession, Knowledge, Meekness, Desires, Faith, Humility, Love, and the like, as men may easily see, if they will be informed either by Scripture or experience.

Fourthly, but the main Doctrine which generally I observe out of these words, is this; that spiritual things from God in Christ are the best things, and most to be sought, and desired, and wished, both for our selves and others. The reasons are: 1. They serve for the excellentest part, (viz) the soul: 2. They serve for eternity, and these outward things but for this life: [unspec 1] 3. Spiritual things are given by God in Christ; the other by God without [unspec 2] Christ: 4. They only are able to satisfy the Soul: 5. in respect of continuance; [unspec 3] for outward things can last but till death, but then their works will [unspec 4] follow the faithful into the grave, yea, into heaven; and therefore much [unspec 5] more these graces: 6. Spiritual things are only proper to the Saints; temporal [unspec 6] things are common both to good and bad: 7. These are to be had by [unspec 7] virtue of an absolute promise; the other but conditionally assured: 8. These [unspec 8] are more pleasing and acceptable to God, God's acceptation proves them [unspec 9] best: lastly, What shall it profit a man to win the whole world, and loose his own Soul?

The use is first for the just reproof of the wonderful carelessness and strength of folly, that hath possessed the most people, in the profane neglect, nay, contempt of spiritual things, with the means of them. Indeed, if men could be rid of Death, the Grave, Hell, and God's Curse; or if these things could be had without seeking, it were to some purpose for men to sleep still and never wake. Many are the sleights of Satan. Some are stubborn, and will not regard: some with very prejudice run wittingly to hell: some confess it to be meet that the best things should be chiefly sought, but forget: some purpose, but give over, for difficulties in the beginning: some no sooner rid off terror, but as soon off care for the life to come.

Secondly, this Doctrine may be a singular comfort to us, if we can find grace and peace in our harts, how ever it be with us in our bodies or estates otherwise.

Thirdly, it should teach Parents to be more careful to leave grace in their Children's hearts then treasures in their Chests for them: and friends should more endeauout to help one another in the comforts of an holy fellowship in the Gospel, then in the civil furtherances they do so much engage themselves to.

Lastly, it should teach us to learn the lesson given by our Savior Christ, Mat. 6. neither to enlarge our affections to the immoderate desires of superfluity in outward things, nor yet to rack our hearts with the faithless and fruitless cares for things necessary. This latter branch is urged with eight or nine worthy reasons: but of these in another place afterwards. And thus much generally.

Grace. ] If Grace (that is, God's favor, and the graces spiritual that flow from thence) be of so great worth and excellency; diverse things may be inferred by way of profitable instruction, for our use, out of several Scriptures. [unspec 1] First, if it be so great a privilege to obtain grace from God, we should strive to be such as are within the compass of the promise of grace; especially, we should get humble and lowly hearts: for, God gives grace unto the [unspec 2] humble, but resisteth the stubborn, willful, and proud sinner. Again, if God's Love, and Christ's Grace be Jewels of so great value, it should teach us, when Grace is offered in the means, or any way bestowed by God's Spirit, never to receive it in vain: so as it should be tendered without effect, [unspec 3] or kept without advantage; but especially, let it ever be far from us, to turn the Grace of God into wantonness, to abuse either the promises of Grace, or the pledges of God's Love, to become either bawds for perseverance [unspec 4] in sin, or props to secure and bold presumption. And above all things we should with all watchfulness take heed of wronging the Spirit of Grace, either by resisting, tempting, grieving, quenching, or despising [unspec 5] it And further; we should learn by all good means, as constant hearing, prayer, reading, conference, and meditation, to stir up the Graces given us, to labor for spiritual strength in Grace, and to search so carefully into the evidence of Faith, for what we have; and Hope, for what we want, as never to give over to examine our selves by the signs and promises [unspec 6] of God's Love, till our hearts were settled and stablished in Grace. Lastly, God's Children should solace themselves in the feeling and experimental knowledge of God's grace, so as their hearts should never carry them away to make them account the Consolations of God small, or to despise the Grace given them ; but rather in the midst of all combats with temptations within, or afflictions without, to support their Souls with that gracious Promise, My Grace shall be sufficient for you, and my Power made known in your weakness.

Peace. ] The second thing here wished for, and to be desired of all that love their own good, is Peace, that is, tranquility of heart, with other spiritual blessings accompanying it with outward things also, so far as they may further our happiness: but the Scripture lays a restraint upon the getting of this peace, and gives rules for the use of it. For if ever we would have Peace, we must first be righteous persons, that is, men that are broken in heart for our sins, humbled at God's feet for forgiveness, and such as hang upon the Word of GOD, to receive the certain means of our souls reconciliation, and the righteousness of CHRIST imputed unto us: such, as to whom there is a way, and their path is holy. But on the other side, unto the wicked is no peace: and they are taken by the Prophet for wicked men, that are never humbled in the duties of Mortification for sin, that in the hardness of their hearts frustrate the power of God's Ordinances, so as they cannot work upon them: these have no peace, neither with GOD, Angels, Men, the Creatures, or their own Consciences.

Again, hast thou gotten peace and tranquility of heart, even rest and ease from CHRIST, then let this peace preserve thy heart and mind, and let it rule. Be careful to reject all matters in thoughts, or opinions in affections, or desires in words or actions, that might any way interrupt thy peace: but by all means nourish it, delight in it, and let it guide to all holy meditations, and affections, and gainful practices and endeavors. Let the peace of thy heart, and God's spiritual blessing be a rule for all thy actions. And lastly, with all good Conscience and holy conversation hold out, that when Christ shall come, either by particular Judgment to thee in death, or by general Judgment to the whole world in the last day, thou mayest be found of him in peace, so shall Christ be unto thee a Prince of Peace, and guide thy feet forever into the way of peace.

And thus far of the good things he wisheth unto them, now follow the efficient causes (viz) from God the Father, and our Lord Jesus Christ.

Divers things may be here observed.

First, a proof of the Trinity, or, at the least, a plain proof of two persons, the Father and the Son, united in one essence.

Secondly, GOD is here plainly affirmed to be a Father, and that he is in diverse respects: first, to all by Creation: secondly, to all the faithful by Adoption: thirdly, to Christ, by the grace of Union as man, and a natural Father, as God.

Thirdly, here we may observe, that grace and blessings must not be looked upon without some honorable meditation of God and Christ the givers.

Fourthly, seeing believers have a God, a Father, a Christ, a Savior, a Lord, they are sure to be in a happy case, and may have what is needful, if they will seek for it.

Fifthly, we may observe, we can have no comfort in the enjoying or hope of any favor or blessing, spiritual or temporal, unless, first, God be our Father; secondly, we be in Christ.

Lastly, if GOD be a Father, and CHRIST a Lord, it stands us upon to look to it, that we perform both honor and service. And thus of the Salutation. The Preface followeth.

Verse 3.

We give thanks to God, even the Father of our Lord Jesus Christ, always praying for you.

THE Salutation hath been handled already, the Preface followeth, and is contained in this Verse, and those that follow to the 12. Verse: in which the end and drift of the Apostle is, to win affection to the Doctrine afterwards to be propounded: and this he doth by showing his exceeding great love to them, which he demonstrates by two things which he did for them, (viz.) he both gave thanks unto God in their behalf, and also made many a prayer for them: which spiritual duties are better kindnesses and signs of true affection and respect, then all civil curtesies or outward complements are or can be.

These things in the Preface are first generally set down in this Verse, and then particularly enlarged in the Verses afterwards: first▪ the Thanksgiving, from ver. 4. to the 9. secondly, Prayer, v. 9.10.11. In this Verse he doth two things: first, he gives thanks: secondly, he prays. In the Thanksgiving consider, first, what he doth, in these words, We give thanks: secondly, to whom he doth it, in these words; To God, even the Father of our Lord Jesus Christ. Thus far of the order of the words.

The Doctrines follow, which must be considered generally from the whole Verse, and specially from the several words.

The first general Doctrine is this, that it is not enough to salute others kindly, but we must do and perform the sound duties of love: this is from the coherence, and condemns the sinful barrenness of many that know a necessity of no duties of love, unless it be to salute courteously.

Secondly, we see hear that Tyrants may take away the benefit of hearing, reading, conference, and such like; but they cannot hinder us of praying. PAUL can pray and give thanks in prison, for himself and others, as well as ever before. Let wicked men do their worst, God's Children will still pray unto God. And look how many promises are made in Scripture, to the prayers of the Saints, so many consolations are inviolably preserved unto them, against the rage of whatsoever extremity wicked men can cast upon them: this is a singular comfort.

We.] Doct. Miserie breedeth unity. The Apostle that in more prosperous times iarred with Peter and Barnabas, can now hold peace and firm unity with meaner men; and therefore he saith We, not I. And thus we see it was in the times of persecution in Queen Mary's days, the Bishops and Pastors that could not agree when they were in their Seats and Pulpits, willingly seek agreement when they are in prison, and must come to the Stake. And so it many times falls out in common Judgments, as the sword and pestilence: in such times the words of the Prophet are fulfilled, Like People like Priests, like Servant like Master, like Buyer like Seller, like Borrower like Lender, like Giver like Taker, to usury. Great and prevailing Judgments take away all that vanity of conceit and swelling of pride which difference of gifts and places bred before.

The Lord for his mercies sake grant, that at the length there may be found some remedy to cure the wound and heal the breach which proud contention hath made, and continued, with effects prodigious and unheard of: lest the Lord be at length provoked to plague with more fierce and cruel Judgments, and work union, at least in one furnace of common calamilitie: the same God, for his Sons sake, work in all that any wise love the prosperity of Jerusalem, on all sides, that they more regard the glory of God and the good of the Church, then their own greatness either of place or respects amongst men, and that they may more seek the truth then victory. And as for those that neither love the truth nor peace, the Lord open their eyes and convert them, or else give them to eat of the fruit of their own ways.

Do. ] It is not safe to put over good motions. When Paul findeth fitness to pray and give thanks, he doth not omit the occasion. In spiritual things delay is always dangerous, but in sinful motions the only way many times is to defer the execution. Many sins are prevented by the very benefit of taking time enough to execute them.

Give thanks. ] Paul gives them to understand before he comes to dispraise their vices, and the corruptions crept into the Church, that he takes notice of their praise-worthy virtues: he reserves his taxation to the second Chapter; and this course he holds with them for diverse Reasons. First, to assure them of his love, and that he did it not of malice, a thing especially [unspec 1] to be looked to in all admonitions, in family, or else-where, as well to praise for virtue, as disprayse for vice. Secondly, he holds this course to let them [unspec 2] see that he did account them as Christians, though they had their infirmities. It is a secret corruption in the affection of the reproved to conceive that the reproouer likes them not at all. They are not fit to reprove others, that cannot love them for their virtues at the same time that they dispraise their faults: and therefore they are far short of holy affections, that say, I never liked him since I saw that fault by him. Thirdly, he did thus, that they [unspec 3] might the more hate sin, seeing it did darken their graces, which else would more appear. Fourthly, that they might be made thankful themselves [unspec 4] for their own graces; a shame that others should praise God for his mercies to us, and we never praise God our selves. Lastly, it carrieth with it [unspec 5] a secret taxation of unthankfulness, as the cause of their fall: for, had they been more thankful for the sincerity of the preaching of the Gospel, and for the riches of the grace of Christ offered, the honorable opinion of the excellency and sufficiency thereof, to give all sound contentment, would have preserved them from mixing the worship of God with men's traditions, or admitting contrary doctrine, and from dishonoring the mediation of Christ with Angel-worship. Then did Popish Traditions over-flow, when the Scriptures were contemned, and the light of them suppressed: and in general, an unthankful man is ever a vicious man.

More specially, in the duty here mentioned two things are to be considered.

• 1. What they do: We give thanks.
• 2. To whom: (viz.) to God even the Father, &c.

We give thanks.] Eucharist is sometimes appropriated only to the Sacrament of the Lord's Supper, but most commonly is general to all holy thankfulness, especially to God.

There is a flattering thankfulness to men , and a Pharisaical proud conceited thanksgiving to God .

Concerning the spiritual man's thankfulness to God, I propound three things only in the general briefly to be noted: First, Reasons to incite us to the practice of continual thankfulness to God. Secondly, for what things we are to be thankful. Thirdly, what rules to be observed for the manner of performance of it.

There are many reasons scattered in Scripture, to incite us to Thankfulness: first, because it is a special part of God's worship, or one way by which we yield worship to God. Hence, that the Apostle accounts it a great loss, if the people cannot say Amen, when the Teacher blesseth in the spirit, or giveth thanks . Again, when he would exhort them to liberality, he urgeth them with this reason, that the supplying of the necessities of the Saints would cause much thanksgiving to God, . And in the 4. of the 2. of Cor. he showeth that the thanksgiving of many would breed both a plenty of grace, and an abounding of much praise to God. Secondly, the Apostle having dehorted the Ephesians [unspec 2] from Fornication and all Uncleanness, and Covetousness, Filthiness, Iesting, and foolish Talking ; he addeth, but rather use giving of thanks . As if he would note, that thankfulness for God's Blessings and Graces duly performed, would preserve them from the filth and power of these base vices. Besides, [unspec 3] it is a thing that becometh the Saints, nothing better. Thirdly, it is a sign of three worthy things, wherein it behooveth every man to be well assured: first, it is a sign of a heart that hath rightly received Christ, and is firmly rooted, built, and stablished in the faith . Secondly, if men in all things let their requests be shown unto God with giving of thanks, it is a sign of the peace of God, even that the peace of God that passeth all understanding, will preserve their hearts and minds in Christ Jesus . Thirdly, it is a sign, nay, a very means of a contented mind. He that can pray unto God for what he wants, and is able thankfully to acknowledge what he hath in possession or promise, he will in nothing be careful, as it appeareth in the same place to the Philippians. Lastly, it is one of the six principal means to make a man rejoice always, as the Apostle writeth, 1 Thes. 5.18. Thus of the Reasons.

Secondly, we must consider for what we must give thanks. First, for spiritual things as well as temporal, as for the Word , for Mercies in prayer , for Victory over a sin , for Knowledge . Secondly, in adversity as well as in prosperity, and that in all sorts of afflictions; in danger , in wrongs. Thirdly, in outward things we must be thankful , not only for great things done, for our states or names, but even for the lesser and more daily favors, as for our food, and the creatures for our nourishment. And in special manner have the Saints in all ages bound themselves to a set course of prayer and praise over and for their food: and therefore their gross swinish profaneness is so much the greater, that sit down and rise from their meat, like brute beasts, without any Prayer or Thanksgiving. If any ask whether there be any express Scripture for Grace before and after meat, I answer, there is, and allege these three undeniable and plain places of Scripture, 2 Tim. 4.3.4. John 6.23. Rom. 14.6.

Thirdly, for the manner of Thanksgiving, it may be found in that phrase used by the Prophets in the old Testament of Sacrificing the calves of their lips . For here four things may be observed. First, it must be a dead Calf, to note that all Thanksgiving must proceed from humble and mortified minds; and therefore the Pharisees thanks did not a whit justify them . Secondly, it must be a sacrificed Calf. Now, in the Sacrifice three things were required; an Altar, Fire, and to lay the hand upon the head of the Beast: An Altar, for not only our prayers must be made in the name of Christ, but our praises also must be tendered to God in his mediation, or they will never be accepted, no more then a Calf not laid on the Altar: neither is it enough to lay the Calf on the Altar, but Fire must be put to it: to note, that the bare throwing out of words of thankfulness, though in the name of Christ, will not serve, unless we do also get some feeling ardencie and zeal to burn the Sacrifice. Thirdly, we must lay our hands on the head of the calf ; that is, in all humility we must confess our unworthiness of all the blessings or graces we give thanks for. Again, in that they offer a Calf, it signifieth that we should not offer our thankfulness to God of that that costs us nothing: we should desire to express our praise by doing something to further God's worship, or relieve the necessities of others. If GOD bl • s • e us at home, we should carry a Calf to the Temple. Lastly, we must not sacrifice to a strange God, when we give thanks, and that men do when they sacrifice to their nets, as the Prophet speaketh, that is, when men attribute the glory and praise of God to the means or second causes.

Thus of thankfulness in the general.

But that which is here intended, is, that we should give thanks for others as well as for our selves, which is not a courtesy but a duty. This duty of praising God for others, grows exceeding commendable, if we can exercise it in these particulars. First, if we can give thanks for those blessings upon others, which the world accounts shameful to enjoy, as Zeal [unspec 1] for God's glory, religious Sinceritie, and Uprightness of heart, the Cross for Christ his sake, and such like. Secondly, if we can first give thanks, [unspec 2] that is, be more apt to praise God for the virtues of others, then be forwards to tax their faults and frailties. Thirdly, if we can do it for all sorts of men, [unspec 3] even our enemies . Fourthly, if we can be thankful for the true joy we have had in other men's prosperities . [unspec 4]

To conclude this point, if we would have others to give thanks for us, we should labor to be such, as for whom thanks may be given. And thus of what they do: Now, to whom.

To God. ] These words having been used in the very Verse before, teach us two things, First, that it is no cloying to a sanctified mind to be much and often, yea, upon every occasion in the honorable mention and lauding of God, ascribing in everything glory to God: so, in heaven they shall never be weary of God's praises, no not unto all eternity. And certain it is, that the more men grow in sanctification, the more easy and apt are their hearts to entertain all occasions of communion with God, without weariness or deadness.

Secondly, (to God) shuts out the praises of themselves or of men. It is fit our rejoicing and praise should be directed thither from whence the blessing came.

The Father. ] These words are considered in the former Verse. Thus much of his Thanksgiving.

Praying for you. ] First, in general from the joining together of these two duties, two things may be observed: first, that a child of God never gives thanks but he hath cause to pray: for, if it be for temporal things, he must pray both for their sanctified use, that they become not occasions of sin; and for their preservation according to God's will: if it be for spiritual things, he hath reason to pray for increase, strength, and preservation against falling, and such like. Secondly, on the other side, I say also, that a child of God doth never pray, but he may find reasons to give thanks, we may find mercies in any misery; yea, it is a singular mercy to have a heart to pray, and to have so many large promises made to them that call upon God in their distress. But the main particular Doctrine is, that we ought not only to pray for our selves but for others. And the Apostle, 1 Tim. 2.1. seems to make four sorts of prayers for others, Deprecations, Requests, Intercessions, and Giving of Thanks: Deprecations are Prayers for help against hurtful things; Requests are Prayers for profitable things; the word rendered Intercessions, is by some taken to signify complaints unto God against such as wrong them, for whom we pray: or else, it is a more set or serious imploring of God's aid with the united forces of the godly: and lastly, Giving of Thanks stands in the lauding of God for blessings or graces: and in the 6. of the Ephesians, and in the 1 of Tim. 2. the Apostle sets down rules to be observed in Prayer for others: in the Ephesians he requires that they pray, 1. at all times: 2. with all manner of Prayers: 3. in the spirit: 4. with watching: 5. with perseverance: 6. With spiritual importunity: and lastly, for all Saints: And in Timothy he requires that they pray; 1. everywhere ; 2. with pure hands ; 3. without wrath ; 4. without doubting.

Always. ] To pray always, is to consecrate every day and night to God by Prayer: and besides, to pray upon all occasions, with lifting up our harts unto God; or by using short prayers, which they have been wont to call Eiaculations. Neither was it the duty of Paul only, to pray always, that is, to keep a set order of Prayers; but it is our duty also to set apart time every day, evening and morning, to pray unto God our selves, and our households. And because these exercises of Religion are by the most wholly neglected, and in room of it, vile profaneness stains men's houses, I will here set down, by the way, some few reasons to warrant a daily set course [unspec 1] of praying. First, our Savior CHRIST teacheth us to pray for the bread of the day, every day : as God will not promise us bread for a week, a month, a year; so neither will God accept of a prayer for the necessities of a week, month or year before hand, but will have us make as much conscience to [unspec 2] pray daily, as we have sense of daily wants. Secondly, we are commanded to pray continually : now, what sense can be probably given of these words, if that a daily set course of prayer be not included. Thirdly, the [unspec 3] Saints prayed every day, an ancient practice some thousand of years ago; David prayed seven times a day ; and Daniel, three times a day. Let wicked and profane people say, what needs all this prayer; but let us be assured, that as holiness and grace grows in any, so are they more abundant in this worship of prayer: the holiest men have ever prayed most: for though they have not most need, yet they have always most sense of their own [unspec 4] needs and others to. Fourthly, if our food must be every day sanctified by the exercise of the Word and Prayer, then much more have we need to sanctify our selves, our households, our callings, and our labors by daily Prayer.

[unspec 5] Lastly, Prayer is called Incense and Sacrifice. Now the Jews held it an abomination of desolation, if the morning and evening Sacrifice were wanting: neither do we less need to seek daily the benefits of the atonement made by the sacrifice of Christ, and his intercession; then did the Jews: and we are every way as much bound, as often to profess our faith in CHRIST slain, as they did in Christ to be slain.

And thus of the demonstrative and undeniable signs of the Apostles love to the Colossians, as they are generally set down in this Verse.

Verse 4.

Since we heard of your faith in Christ Jesus, and your love towards all Saints.

Verse 5.

For the hopes sake which is laid up for you in Heaven.

IN these words and the rest that follow to the 12. Verse, he doth particularly explicate the two signs of affection: first, he sets down his Thanksgiving to Verse 9. secondly, he prays, Verse 9. to 12. In the Thanksgiving he gives thanks for their Graces in these words: secondly, for the means of grace in the rest of the words to the 9. Verse.

Their Graces are three; Faith, Love and Hope.

[unspec 1] Of Faith. ] In the handling of the Doctrine of Faith, I consider it: First, in the coherence, as it stands in the Text: Secondly, as it is in it self apart from that which went before or comes after. From the general consideration of the Coherence I observe, First, that we can never be reconciled to God, or attain the chief good without Faith, Without Faith it is impossible to please God . Therefore it is good for us to prove our selves, whether we be in the Faith, and to know whether Christ be in us except we be reprobates .

Secondly, this Faith is not natural: we are not borne believers, we are [unspec 2] all concluded under sin, and kept under the Law, and shut up to Faith afterwards to be revealed . It is the work of God ; yea, of the power of God : It is the gift of God : All men have not Faith : It must be gotten with much striving . As not by nature, so not by natural means: and therefore we must seek for better grounds, then I have been always thus: neither will it avail thee to show thy education, civility, moral virtues, outward holiness, &c.

Thirdly, whatsoever we gain by the word of God, if we gain not Faith [unspec 3] and Love, all is vain; Knowledge is vain, Zeal is vain, &c. therefore it behooveth us to gather in our thoughts, and to mind that one thing that is necessary.

Lastly, though Nature deny strength to bear, or power to give this grace, [unspec 4] yet there is power in the word of God preached, to beget even Faith as well as other Graces: Faith cometh by hearing, &c. Rom. 10.17. and Gal. 3.2.5. he saith, They received the Spirit, by the hearing of Faith preached, &c. Hear, and your soul shall live. Isaiah 55.4.

Thus much of the Doctrines from the Coherence.

That the nature of this grace may appear, the several acceptations of the word, the sorts, objects, parts and degrees of it must be considered. Faith is in Scriptures diversely taken: sometimes it is given to GOD, and signifieth his faithfulness in his promises, as Rom. 3.3. Shall their unbelief make the faith of God of none effect. And when it is given to man, it is taken: First, for Fidelitie, as it is a virtue in the second Table Mat. 23.23. Secondly, sometimes it is taken for the Doctrine of Faith, Rom. 12.6. according to the Analogy of Faith. Thirdly, sometimes for Profession of Religion ; thus Elimas is charged to have labored to turn the Deputy from the Faith, Acts 13.8. Fourthly, sometimes for Christ himself, by a Metonimie, who is both the object and cause of Faith, Gal. 3.25. Fifthly, for Knowledge only: thus the Devils are said to believe, James 2. Sixthly, for the gift of working Miracles: If I had all Faith, so as I could remove mountains, &c. 1 Cor. 13.3. Lastly, for that grace by which felicity and the chief good is applied ; and thus it is called the faith of God's Elect, Tit. 1.2. and by Divines, justifying Faith.

Secondly, there are diverse sorts of Faith: I will not speak of Faith general or special, infused, or acquired, formed and unformed, but leave them to the troublesome School-men; only I rest in the usual distribution which hath ground in Scripture: thus Faith is Historical, Temporary, of Miracles, and justifying.

First, Historical Faith is to believe the doctrine of the word of GOD to be true: and therein is supernatural, and differeth from all human knowledge whatsoever; neither is it in the power of Nature alone to persuade men that the Scriptures are God's Word, further then the remnants of God's former Image do give a glimpse of it, and is cleared by the spirit of general illumination.

This Historical Faith doth both understand the Doctrine, and give assent that it is true, yet doth not justify: and therefore their case is so much the more fearful, that have not so much as their ignorance any way redressed, nor gotten so much as any knowledge by the Word of God.

Secondly, Temporarie Faith goeth yet further: for, such as have that Faith do not only get knowledge, and yield assent to the truth, but also profess the truth with some earnestness, not sticking at it, to give their names in some more special manner then others, to a respect of Religion; yea, they rejoice inwardly in the doctrine of the Word▪ and lastly, bring forth some kind of fruit, and amend some faults, only because the Word of GOD would have them so to do. Therefore is this Faith unprofitable, because they never had the particular assurance of God's favor in forgiveness of sins, nor will be brought to dislike, much less to humble their souls for those special sins wherein they have transgressed, but nourish someone particular presumptuous sin or sins, which reigning in them doth wholly engross and take up that inward worship which is due to God only. And this is the Faith of our better sort of people.

Thirdly, Faith of Miracles was that Faith by which many in the Primitive Church were able to work Miracles, and was of two sorts: either Faith to heal, or Faith to be healed: this Faith may be in such as are reprobates, as Mat. 7. some shall say, Have we not cast out Devils by thy name? to whom Christ shall answer, Depart, I know you not.

Fourthly, but that Faith in the enjoying of which is comfort for evermore is justifying Faith. The nature of this Faith will appear if we consider:

• The Obiects of it.
• The Parts of it.
• The Degrees of it.

First, of the Obiects: this Faith may be perceived by that which it carrieth the mind unto, and from which it seeketh the comfort of the chief good: and thus the Object is three-fold.

• The Merits of Christ.
• The Promises of God.
• The Providence of God.

So that, wouldest thou try thy Faith? consider then what it is that thou makest thy refuge, and the foundation of thy comfort. What is it that thou most laborest after? is it the assurance of God's favor, by the application of Christ? is it the distinct applying of such and such promises of life in Scripture? dost thou live by thy Faith in the course of life? if so thou hast met with the right Faith, without Christ it is not possible to attain the chief good, neither is it enough to believe that Christ died for sinners, &c. unless we labor in the day of our visitation, for the certain and particular apprehension of the efficacy and merit of Christ's righteousness, for the particular assurance of God's favor in remitting such and such our transgressions. And because it is not easy at all times to discern by the working of the Spirit of Adoption, the imputation of righteousness from Christ, therefore hath the Lord discussed the cases of conscience so comfortable in Scripture, that if men examine themselves before the conditions of God promises, they may find in diverse of them the clear determining of their estate. Here may be justly taxed the gross over-sight and security of many, otherwise the dear Servants of God, that are no better acquainted with the promises of life, upon the truth of which depends their happiness, and both present and future comfort. And lastly, by the same Faith, whereby the just are saved, by the self-same they live in the course of life in this world: the ground of his Faith for his preservation, is the providence of his God, whiles the men of this world wonderfully please themselves in sacrificing to their nets, ascribing in their affections, the stay of their maintenance, unto their labor, friends, inheritance, &c.

Secondly, that the nature of this Faith may yet be further opened, the Parts of it must be considered. Faith is either in the mind, or in the heart; and by the change of both it may be discerned.

In the mind it shows it self in two things: Knowledge, Judgment.

There is something in the very illumination of the Understanding of the Saints, which is of the nature of Faith. Hence it is that the Prophet Isaiah saith of Christ, By his knowledge he shall justify many: that is, make just.

Judgment is either of truth or of goodness.

Judgment of truth, is, when we give glory so far forth to the way of life, and the means of Reconciliation, that our hearts being convinced, our understandings do clearly resolve, that this is the way to be happy, and no other.

Judgment of goodness, is, when we do not only believe the Doctrine of happiness to be true as before, but to be the only good tidings our hearts can rest upon.

Faith, as it shows it self in the heart, stands in three things.

• Desires.
• Fiduce or Confidence.
• Perswasion, or Apprehension and Application.

It may not be dissembled, that there are in the world many definitiues or descriptions of Faith, such as do not comprehend in them that only thing which is the chief stay of thousands of the dear Servants of God; and that is, Desires, which may not be denied to be of the nature of Faith. I express my meaning thus: that when a man or woman is so far exercised in the spiritual seeking of the Lord his God, that he would be willing to part with the world, and all the things thereof, if he had them in his own possession, so that by the Spirit and Promises of God he might be assured, that the sins of his former life, or such as presently do burden his Soul, were forgiven him; and that he might believe that God were now become his God in Christ: I would not doubt to pronounce that this person (thus prising remission of sins at this rate, that he would sell all to buy this Pearl.) did undoubtedly believe, not only because it is a truth (though a Paradox) that the Desire to believe is Faith: but also because our Savior Christ doth not doubt to affirm that they are blessed that hunger and thirst after righteousness▪ because they shall be satisfied. And, to him that is a thirst, I will give to drink of the water of life freely. And David doubteth not to say, The Lord heareth the desires of his poor.

Fiduce, or Confidence in the heart, is a part of Faith, and shows it self in this, when the Soul resteth upon Christ, and the Promises of God, as the only ground of all that happiness which he must ever get unto himself.

Perswasion, or an apprehending application is the last thing in Faith, and that in the beginnings of Faith, is more in the power of the Spirit then in the sense and feeling of the conscience; yet herein it appears, that though the Soul be tost with many temptations, and fears, and terrors, yet more or less, one time or other, they are much refreshed with a sweet joy arising they know not how, from the very persuasion, that they belong to God in and for Christ.

So that if we would try our Faith, we must examine what Knowledge we have gotten, what Judgment of the way of life, what Desires we have of remission of sins, how our hearts are settled, and what it is that supports us.

There are two Degrees of Faith, a weak Faith, and a strong Faith: a weak Faith is described before, for all the former parts of Faith are found in the weakest Faith that is: a strong Faith hath in it a certain and full assurance of God's favor in remission of sins, so as doubts and fears are stilled and over-come; and such was the Faith of Abraham, commended Rom. 4.18.19. 20.21. and this Faith may be attained unto by all sorts of the Servants of God, if they live and may use the benefit of the ordinances of God; yet a gross fault in the definition of Faith, as it is made by many, must be carefully shunned, and that is, that they make the Genus to be a full assurance which is only proper to a strong Faith and is not usually found in the weak Faith, and yet that Faith is such as doth justify for the present, and will save forever.

And that we may be affected with an holy desire after this necessary grace, two things are further to be considered.

• 1 The Benefits men might have by Faith.
• 2 The woeful estate of those that want it.

The Benefits may be ordered into five ranckes.

• 1 What Faith delivereth us from.
• 2 What it preserves us against.
• 3 What the weakest Faith getteth.
• 4 What we might get if we labored for a greater growth in Faith.
• 5 How it fits us for heaven.

For the first: Faith doth deliver us ;

[unspec 1] First, from the darkness and blindness we lived in before; Whosoever believeth in me shall not abide in darkness. We no sooner by Faith taste of the Bread of life, but the veil of ignorance, which naturally covereth all flesh, is torn and rent, as the Prophet Isaiah showeth notably, Isaiah 25.8.

Secondly, it delivers us from those woeful evils, which as so many abominations, [unspec 2] do defile both the Understanding and Affections: Faith purifieth the heart. No wonder though men be continually surcharged with evil thoughts, and most vile affections, and strange evils within, seeing we are so hardly gotten to set about the earnest labor after spiritual application of the merits and righteousness of Christ, which righteousness never can be imputed by Faith, but it is infused by the Spirit of Sanctification at the same time. Neither is there anymore clearer testimony of the want of justifying Faith, then the continual prevailing of evil thoughts and affections.

[unspec 3] Thirdly, it delivers us from the Law, not only from the Ceremonial Law, and other beggarly Rudiments, but also from the Moral Law in two things only; first, from the Curse of it, which is wholly taken away by the imputation of Christ's Passion: secondly, from the Rigour of it; so that, as it is commanded in the Gospel, it may not exact of Believes an impossible perfection, but only an Evangelical and accepted uprightness : we are not now under the Law, but under Grace, as the Apostle shows in the Epistle to the Romans and Galatians at large. And hence it is that the same Apostle saith, that the Law is not given unto a righteous man, but unto the lawless and disobedient, meaning that so long as we continue in our natural estate, so long we have this, as one part of our misery, that we are liable to the Curses and impossible Exactions of the most righteous Law, but from the time that we are effectually called, and gathered unto CHRIST, we are not under the Law in these two respects, which is an admirable mercy.

[unspec 4] Fourthly, Faith delivers us from the power of the first death, being by Nature dead in sins and trespasses, having no more sense of the things that belong unto the Kingdom of Christ, then a dead man in nature hath of the benefits of life. By the power of Faith eternal life is begun here, which is called while we live here, the life of Grace, and after death is styled by the name of the life of Glory.

Lastly, it delivers men from eternal destruction, for Whosoever believeth in him shall not perish.

Thus of the first sort of benefits.

Secondly, Faith hath a power to preserve us, and, that in three things.

[unspec 1] First, it preserves from many fearful spiritual diseases in the soul: hence cometh that Metaphoricall speech of being sound or whole, or heathfull in the faith. Hence, that he saith, We follow Faith unto the conservation of the Soul. Heb. 10.39.

Secondly, it preserves us against the use of ill means: for, He that believeth [unspec 2] maketh not hast. Herein is a special trial of Faith, and is a worthy testimony of uprightness, when men can so rest upon God, that they will not be entangled with those profits that either the time makes unseasonable, as the Sabbath, or the means make sinful, as deceit, lying, &c. but can cheerfully believe, that the same God that now tries him with the occasions of profit in such time and manner, can give him as much profit at a lawful time, and by lawful means. It is most difficult for an unsanctified mind to forbear either time or means when profit and pleasure entice.

Lastly, how miserable is our life here many times in respect of the temptations [unspec 3] with which Satan doth fire us? Now if there were in us conscionable respect of certain application of God's favor, there is a secret power in Faith, as an Helmet, not only to keep off, but extinguish the fiery darts of the Devil. And the true reason why our life is continually assaulted, and why the world lieth vanquished under a thousand miseries, is only because men do not labor for a particular assurance of God's love in CHRIST, which being once had, we should soon see an happy victory over the World, Hell, and Death, in respect of the beginnings of many heavenly contentments.

In the third place we are to consider the benefits which the weakest Faith [unspec 3] obtayneth: and they are especially six.

First, it justifies and gives us a portion in the most meritorious intercession [unspec 1] of Christ at the right hand of God; it is no sooner had but it makes the sinner just before God: this is everywhere proved.

Secondly, it gathereth men into the family of Abraham, and that as Sons, [unspec 2] yea, the least Faith makes a man blessed with faithful Abraham, so that if Abraham's case were happy, then is every Child of God so.

Thirdly, it makes men not only the Sons of Abraham, but the Sons [unspec 3] of God also by Adoption. As many as received him, to them he gave power to be the Sons of God, even to them that believe in his name.

Fourthly, by Faith the Son of God, by an invtterable presence, doth [unspec 4] dwell in the hearts of the Sons of men. Ephes. 3.16.

Fifthly, the meanest Faith, that is a true Faith, doth ever come attended with [unspec 5] many holy Graces: and therefore to dispute of Faith, is to dispute of Temperance, Righteousness, &c. Acts 24.25.

Lastly, Faith according to the measure of it, is the foundation of all the [unspec 6] hope that makes men happy: therefore it is called the ground of the things which are hoped for, and the evidence of things not seen.

Fourthly, if men would labor for the increase of Faith, and once get a [unspec 4] certainty concerning God's favor, they might enjoy many blessings more then they do, even in this life.

First, it might be unto us according to our faith: what greater indulgence can [unspec 1] be desired from God?

Secondly, men might live by their Faith, that is, they might have from [unspec 2] their Faith continually arguments both of comfort and direction, even in their carriage about the things of this life.

Thirdly, we might have the sense of peace with God, access unto Grace, [unspec 3] wherein we might stand, and be filled with joy in the hope of the glory of God to be revealed ; yea, to be made able to hold up their heads, and rejoice in afflictions, &c.

Fourthly, there is a power in Faith to put such life into the sacred Scriptures, [unspec 4] that they would be able to make us wise, even to salvation.

Fifthly, how hard a thing it is for the Creature to have access unto the [unspec 5] Creator with any boldness or confidence, the lamentable experience of the world shows; insomuch that the Apostle saith, we are naturally without God in the world, able to mind anything, and to effect anything but God. But now this which is impossible to Nature, is become possible to Faith, as the Apostle shows, Ephes. 3.12. And how unspeakable a mercy it is to have a comfortable communion with God, and easy access for our prayers, the Saints may conceive but not utter.

[unspec 6] Sixthly, by Faith we might be able to overcome the world ; so as we might easily contemn the glory of earthly things, the Millions of evil examples and scandals, the thousands of temptations, allurements, disswasiues, lets, and impediments, which the world casteth in our way, and with which we are often entangled, ensnared, and many times most shamefully vanquished, to the dishonor of God and our Religion, the wounding of our Profession and our Consciences, &c. If men had that power of Faith which the ordinances of God were able to give, how might they astonish Epicures, Papists and Atheists, which now differ little from them?

[unspec 7] Seventhly, Faith would even make our friendship and mutual society a thousand times more comfortable then now it is, as the APOSTLE intimates, Rom. 1.12.

[unspec 8] Eighthly, by Faith we might work righteousness, and attain to innocence of life, we might receive the Promises, with all those sweet comforts contained in them, which are matters of as great wonder, as to subdue Kingdoms, to stop the mouths of Lions, &c.

[unspec 9] Ninthly, Faith would make us to contemn the pleasures of sin, and account affliction with God's people better then perfection of pleasure for a season, as it is observed in Moses, Hebr. 11. whereas now every base delight is able to captivate our affections, and we have scarce strength to stand against one temptation.

[unspec 10] Tenthly, Faith by continuance in the Word of God, would make us free, even God's spiritual free-men ▪ so as we should clearly see that no natural Prentise or Bond-slave could find so much ease and benefit by his release, as we might by Faith.

[unspec 11] Lastly, we might have the clear apprehension of the remission of all our sins past, as is manifest, Rom. 3.25. Acts 10.43. only for sins to come, God gives no acquittance before there be a debt, and the discharge sued out.

[unspec 5] And as Faith furnisheth, or would furnish men with these wonderful benefits in this life, so it provideth an assurance of an immortal inheritance in heaven for all eternity, as these places show, Acts 26.18. John 6.47. 1 Pet. 1.9. 2 Thes. 1.10. with many other.

Thus much of the benefits by Faith.

Object. Oh, but what if men do not believe? Ans. First, I might answer that it is yet a comfort, that though thousands neglect Faith, yet their unbelief cannot make the faith of God of none effect: though the whole world contemn the doctrine of Faith, and please themselves in their spiritual security, yet God knows how to show mercy to his servants that desire to believe in him and fear before him.

[unspec 2] Secondly, I read in S. Mark that CHRIST meruailed at their unbelief ; and justly, they were affected with his doctrine, it was confirmed by miracles, and yet they believed not: we miserable men are a wonderment to God, Christ, and Angels, and an astonishment to Heaven and Earth for our incredible incredulity.

[unspec 3] Thirdly, I read in S. Matthew, that he did no great works there for their unbelief sake. Surely we are justly debarred the benefit and comfort of many of the works of God▪ which might discover the glory of his goodness to us, only because of our unbelief.

Fourthly, if the Jews were cut off for their unbelief, being natural branches, [unspec 4] and such as God had reason to favor as much as any people under the Sun, how fearful then is the case of many of us, that can have no other standing then by Faith?

Fifthly, • othing is pure to the unbelieving. [unspec 5]

Sixthly, If we believe not, we cannot be esbtablished.

Seventhly, if men refuse to believe when they have the means of Faith, [unspec 6] their sentence is already gone out, He that believeth not is condemned already.

Eighthly, It is a matter of ease and profit, and pleasure, to live in sin, [unspec 7] especially some sins: but what is it to die in them? Except that ye believe that I am he, ye shall die in your sins. [unspec 8]

Ninthly, consider the contrary to the Benefits before; if we get not faith, [unspec 9] we abide in darkness, we are under the rigor and curse of the Law, subject to the dominion of heart pollutions, dead in sin, full of spiritual diseases, hasting to evil means, pierced through with fierce temptations, wicked in God's account, not justified, neither the Seed of Abraham nor of GOD, without CHRIST, without hope of immortal bliss, without peace with God, comfort in afflictions, without Grace, without communion with God. The Scriptures (while we are in this estate) are but as a dead Letter, we are easily overcome of the World, unconstant in Friendship, without the Covenant of Promise, entangled with every pleasure and bait, and as Bond-slaves, abiding in the guilt and power of sins past.

Lastly, how fearful are those threatenings, Mark 16.16. Revel. 21.8. Heb. 3.12.

There remain yet four things to be further considered:

• 1 The Encouragements to believe.
• 2 The Letts of Faith.
• 3 How Faith may be known.
• 4 How far short the Faith of the common Protestant is.

For the first: we have many Encouragements to believe:

First, because we have a Savior, in respect of merit, both in suffering [unspec 1] and dying, able to deliver us, his Redemption being both precious and plentiful.

Secondly, he is ready to make Intercession for us, at the right hand of God. [unspec 2] when we set our selves in any measure to seek God's favor.

Thirdly, we have certain and sure ordinances, unto which if we seek [unspec 3] we may find.

Fourthly, what greater joy to Angels or Saints, then the coming home [unspec 4] of the lost Sheep? none greater in the house of the Father, then the Prodigal Son returned.

Fifthly, there is no difficulty so great either in respect of sin, or the [unspec 5] means, &c. but it hath been overcome by everyone of the Saints, to show that we may be cured and get Faith.

Sixthly, God maketh a general Proclamation without exception of any [unspec 6] in particular that will believe, but he may be saved.

Seventhly, Christ himself most graciously invites men. [unspec 7]

Object. Oh, but he doth not call me. Ans. He calls all, therefore he excepteth not thee: but least men should encourage themselves in sinfulness, he addeth a limitation, All that are weary and heavy laden. If we can once find that sin is the greatest burden that ever our souls bare, and that once we could come to be weary of them, we might have comfort in Christ.

Object. Oh, but if I should take that course, I should lead a dumpish and Melancholy life. Ans. It is a false imputation cast upon Religion and Christ, for the promise is, I will ease you.

Object. Oh, but to exercise such a communion with God and Christ, requires so many graces that I can never get them. Ans. Learn of me, that I am lowly and meek ; as if he should say, Get this one grace which I myself have labored in; and thou mayest continue in the ease and comfort once had from Christ without interruption. If men still think this imp • obable, he wills them to put it to trial, and they should certainly find rest to their Souls.

Object. Oh, but to be thus yoked is a most irksome and impossible servitude. Ans. This he rejects as most false, and saith, My yoke is easy, and my burden light, both in respect of the power of the means, and the secret comforts of God, able to support the Soul.

[unspec 8] Eighthly, we are commanded to believe, and therefore it is a heavy sin to disobey.

[unspec 9] Ninthly, yea God doth beseech men to be reconciled. Wonder at this admirable Clemency in our God. Nay, then perish and that justly, if so great and infinite goodness cannot persuade. These things should the rather affect, if we consider who it is, that proclaimeth, inviteth, commandeth, beseecheth; namely, GOD who is able to do it, and speaks out of his Nature. If a covetous man should offer us any great kindness, we might doubt of performance, because it is contrary to his nature; but it is not so with our God, his name is gracious, and his nature is to be faithful in performance where he hath been true in offer or promising.

Thus much of Encouragements.

The hindrances of Faith follow to be considered of. The lets of Faith are sometimes in the Minister, sometimes in the People.

Ministers are guilty of the want of Faith in their Hearers: First, when they teach not at all, because Faith cannot be had without hearing. Secondly, if we teach not Faith, and that plainly; if they intend not the chiefest part of their labors to inform men in the doctrine of Faith (under which is contained the whole doctrine of the Sinners reconciliation with his God) though they inform manners both for Piety and Righteousness, and busy themselves in other contemplative Divinity, yet have they not answered their Calling, but are woeful hindrances of Faith in the hearers.