An Exposition Upon Colossians

Verse 20.

And by him, to reconcile all things to himself, and to settle at peace, through the blood of his Cross, both the things on Earth, and the things in Heaven.

IN these words the Redeemer is described as a Head by influence: the Apostle shows us the good comes from Christ, as our Mediator: and the sum of all is▪ that he reconciles us to God.

In this Verse there are eight things to be noted.

First, why, or the moving cause; and that is, It pleased him: for that must be supplied out of the former Verse, as the Copulatiue (And) showeth. Secondly, by whom, or the Instrument; By him. Thirdly, what, to reconcile. Fourthly, whom, in general, All things. Fifthly, to whom, or to what end, viz. To himself. Sixthly, the effect, making peace. Seventhly, the means of merit, By the blood of his Cross. Eighthly, what in particular, viz things on earth, and things in Heaven.

The principal point in the whole Verse to be observed, is, that man hath then attained the chief good, when his soul is reconciled to GOD: this is the sum of all that which Christ hath procured for his Church. Blessed are the people, whose God is the Lord. Others may be more rich then they, but none more happy; for hereby man is joined to the fountain of all good, and not only hath interest in his favor, but reapeth unspeakable benefits by communion with his Attributes, Word, Works, Holiness and Glory. Our reconciliation with God gives us a title to a better happiness then ever Adam had, it estates us in the possession of eternity, and frees us from immortal woe.

All this should encourage, with all care and constancy to seek God's favor, and forsake our sins, that we may be reconciled, whatsoever it cost; sparing no labor or tears, till we see the face of God with joy . This shows also, the woeful estate of such men as are left to themselves, and have this peace and reconciliation hid from their eyes. And of all Judgments, it should most grieve us to be separate from God. If to be reconciled be our greatest happiness, to miss the comforts of God's presence and love, cannot but be an extreme affliction. And to this end, we should beseech God to deliver us from a blind or stony heart, or a sleepy conscience, or impure affections: for these, if they reign in us, hinder the vision of God.

And. ] This carrieth us to it pleased the Father, in the former Verse. Whence we may note that our reconciliation stands with the everlasting good pleasure of God's will; and therefore it follows: 1. That our reconciliation cannot be hindered or altered: 2. That it ariseth from no sudden motion in GOD, but is anciently decreed: 3. That we are not reconciled for our merit; for it was decreed before we had done good or evil: 4. That the reasons of the rejection of some, and the gathering of others in time, are just, though not always expressed, because there is no decree without God's counsel: 5. That if ever we would have the comfort of our Election, we must make sure our Reconciliation; we can never know God's eternal love to us, till we find the experience of this favor in our Reconciliation: the Prisoner knows not what favor is in the Kings breast, till his Pardon comes.

By him. ] Doct. Christ is the instrument of our Reconciliation: the first Adam took God from us, the second Adam restored God to us. Man would needs become God, and therefore lost God from us: God out of his love becomes man, and restores us again to God. The world is now restored by the same wisdom it was first made.

God's Image is restored in us, by him that is the eternal Image of the Father. The middle Person in the Trinity is the Mediator between God and Man, the natural Son makes men Sons by Adoption: it is Christ that both can and ought to reconcile us. He could not do it if he were not God; he ought not to do it if he were not man .

This Doctrine yields us matter of admiration of the love of Christ, if we consider what either he was, or what we were. The Lord in the form of a Servant, procures the salvation of the Servant: he that was the beginning of God's works, repayes him, that at best, was the last of them. God descended from heaven to earth, that man might ascend from earth to heaven: God is made the Son of man, that man might be made the Son of God: he that was rich became poor, to make us rich; the immortal became mortal, to make us immortal. He is a Physician to us sick, a Redeemer to us sold, a Way to us wandering, and Life to us dead. Secondly, this should teach us in all suits to God, to seek to Christ the Son of God: it is he must offer up our Prayers, procure our Pardon, and make our Peace; yea, it is he and none other. Thirdly, we should seek the testimony of Jesus, as well as his Ransom: if he witness to our Reconciliation, we need never doubt of it: if he give no witness, we can have no assurance. The Testimony of Jesus is given, partly by the Promises of the Word, (he putting spirit and life into them for our particular comfort,) and partly by the witness of the Spirit of Adoption, in the unutterable feelings and joy of our hearts .

Reconcile. ] The word imports a restoring of one to Amitie, from which he was by his own fault fallen. There is a three-fold estate of man: there is the estate, 1. of Innocency; and here the man is at Amitie with God: 2. of Corruption; and here is mortal enmity between God and man: 3. of Grace; and here they are made friends, and the League renewed. Into the first estate we came by Creation; into the second by Propagation; and into the third only by Regeneration. The distinct knowledge of this three-fold estate of man, clears God's Justice, from the blame of all those plagues, broke in upon mankind, through corruption: and it should scar wicked men out of their wretched condition, as they are by nature servants of corruption. And it greatly commends the mercy of God, that could love us when we were enemies.

In the performance of this work of Reconciliation or Mediation, there are six distinct things done by Christ: the first is Discretion, or Dijudication of the cause: he takes notice of the state and business of the Church. Secondly, he doth report the Will of God, the Covenant and Conditions of agreement with God, to the Church, Thirdly, he makes Intercession for the offending party. Fourthly, he satisfies and expiates for sin. Fifthly, he applies that Satisfaction. Sixthly, he conserves the Elect in the state of Reconciliation. Discretion and Relation belong to the Prophetical office: Intercession and Satisfaction to the Priesthood: Application and Conseruation to his Regal Office. Enquire then whether thou be reconciled to God in Jesus Christ. I consider it negatively; thou art not reconciled, if thou be not enlightened and inspired with the holy Ghost, to lead thee into all truth. For if Christ did reconcile thee, as a Prophet, he must teach thee both by his Word and Spirit. Again, thou art not reconciled, if thou have not consecrated thyself to kill the beasts, thy sins, in sacrifice before the Lord; and by the Spirit of Intercession, to pour out thy soul in God's sight. When Christ reconciles as a Priest, he pours upon man the spirit of Compassion and Deprecation : Thou art not reconciled, if Christ beget thee not by the immortal seed, or rule thee not by the Scepter of his Word, or conserve thee not, in uprightness, with respect to all God's Commandments.

All things. ] That is, the Church or Elect of God; all the faithful. The Elect are called All things : 1. because of their number, there is a world of them : 2. Because there is for their sakes a reconciliation with all the Creatures in general; for corruption is taken from the whole, though not from every part: 3. Because God doth not receive their persons into favor, but all things that belong unto them, that may concern their felicity: 4. Because whatsoever they have, in heaven or earth, comes by virtue of this Reconciliation.

The Use is: 1. to teach us to take notice of the worlds vanity: What is all the world, if God's Children were out of it? Nothing. The Elect are all things, worth all, better then all. Kingdoms and Scepters and all the glory of the earth, is nothing in God's account. As all is now corrupt with sin, God would have it known, he stands not bound to any in the world, or the whole world, but only to the Elect. 2. It should teach us to know no man after the flesh, that is, not to respect men for their Lands, apparel, titles, parentage, &c. but for Grace . 3. We should not much wonder at the disorders are in the world: for were it not for the Elect, it would soon appear, by the ruin of all, how little God cared for rebellious Reprobates. 4. It is a great comfort, no one of the Elect shall perish; for all things be reconciled. 5. It should teach us to make much of them that fear the Lord. Let them be instead of all things in our account. Lastly, seeing all things are reconciled, now let us keep the peace, even the unity of the Spirit, in the bond of Peace .

To himself. ] Some read, in him. There is difference between for Christ, by Christ, and in Christ. For, noteth the meritorious cause: In, noteth the conjunction with the head: By, noteth the instrument.

Doct. We are reconciled in Christ or unto Christ. This is true four ways. 1. As he is the person, by whom we are reconciled: 2. As his glory, is the end of our reconciliation. 3. As his glory and holiness, is the pattern after which our happiness and holiness is proportioned. 4. In respect of his love, providence, custody, and protection, unto the which we are received.

The Use of all may be to teach us: 1. To take heed of opposing, disgracing, or persecuting of such, as are reconciled to God; for, he that toucheth them, toucheth the apple of Christ's eye. Note he saith, to himself. 2. In the Use of all things, to carry our selves so, as we provide to give account, and give the things to God which are God's, and as good Stewards dispose all things in that time, and according to those rules, Christ hath appointed. 3. Seeing we are now brought so near unto God, we should humble our selves to walk before him in all reverence and fear: And to this end, we should labor for purity of heart, that we might see God : Yea, we should hate all spiritual pollutions, and be zealous in all good works. And seeing God hath chosen us to himself, we should set up the Lord, to be our God, to serve him with our whole heart, and have respect to all his Commandments . And to this end we should labor for special sincerity in the profession of Religion: an ordinary care will not serve the turn: if we will live with the multitude, we may perish with the multitude . But let us cleave to the Lord with a perpetual Covenant, and resolve to receive him as our guide unto the death .

Set at peace. ] The effect of our reconciliation is peace. Concerning this peace, I propound five things.

1. Who made it: no other can set a peace among the Creatures, but he that reconciles men to the Creator: he is the Prince of peace ; the chastisement of our peace was upon him ; He is our peace .

2 With whom the faithful are at peace: they are at peace, first, with themselves; Peace rules their hearts . Secondly, with good Angels . Thirdly, with the seed of Abraham, the Jews; the partition wall is broken down . Fourthly, with God's Ordinances, God creating peace, or else the Word would always be goring and smiting with the strokes of war, and words of vengeance . Fifthly, with the godly . Sixthly, with all Creatures , only there can be no peace: first, with the Powers and Principalities; for after the two strong men have fought, there is no more peace : secondly, with the World, the World hath hated the Master, and therefore the servants may not look for better entertaynment .

3 The effects of this peace, which are principally two: first, the restitution of sovereignty and dominion over the Creatures: secondly, the safety of the Christian in all estates; for from this peace flows great security and protection, even to the poorest Christian, either from, or in, dangers .

4 That we may attain the sense of this peace, we must be reconciled to God : we must be sincere worshippers : we must keep us in our ways : we must get a meek and quiet spirit : we must in nothing be careful, but in all things show our requests unto God : we must love God and show it by the love of the knowledge of his Name .

Uses. First, God's Children should know this privilege for themselves, it will be a preservation against sin. 2. Hence we may gather the misery of all carnal persons that are not reconciled to God. They want the protection of Angels, they are under the government of the God of this world ; the Creatures are armed against them, they are stripped of the royal privileges arising from the communion with Saints; yea, God fights against them, in, and by themselves, as by terrors of conscience, and by unquiet affections and passions, giving them over to an unruly heart. What are Envy, Malice, Lust and Rage, but so many weapons to fight against the soul? Yea, God fights against the sinner, by the deadness of his heart, which both affamisheth the soul in spiritual things, and takes away the contentment of outward things.

By the blood. ] Here he notes how we are reconciled, viz. by the blood of Christ, this is that blood of sprinkling , the blood of the immaculate Lamb , the blood of the everlasting Covenant , Christ's own blood .

Many are the fruits and effects of the blood of Christ: 1. We are elected through it : 2. It ratifies the Covenant of God : 3. It is that Reconciliation, justifying us from our former sins : 4. It joins Jew and Gentile together in one City; yea, in one house : 5. It purgeth the Conscience from dead works : 6. It turns away wrath, and saves us from the destroying Angel : 7. It makes Intercession for sins after Calling : 8. It makes perfect in all good works : 9. By it the Faithful overcome the Dragon , and Antichrist : Lastly, it opens the Holy of Holies, and gives us an entrance into heaven .

The Use is: first, to teach us, to take heed of sinning against the blood of Christ; for, if it be thus precious, it must needs diffuse a horrible sin-guiltiness, upon such as transgress against it. If Abel's blood, wronged, cried so fearfully; and the blood of Zacharias, what shall the blood of Christ's do ? And men sin against Christ's blood: 1. By resisting the means of application of Christ crucified: 2. By profane Swearing and Cursing: 3. By ascribing remission of sins to the works of the Law : 4. By committing the sin against the holy Ghost : 5. By returning to the lusts of our former ignorance : 6. By profane and unworthy receiving of the Sacraments : And in the Sacraments men offend against the blood of Christ: First, when they come to it with an opinion of real presence, either by Transubstantiation or Consubstantiation; for thereby they deny the truth of the blood of Christ by consequent, and open a gap to the adoration of Christ, in, or before, Bread or Wine. Secondly, when men use the Sacraments but as bare signs, not discerning spiritually the presence of the Blood and Body of the Lord. Thirdly, when men come thither unbidden, being not called, nor within the compass of the Covenant by conversion. Fourthly, when men come to eat this Lamb, but without the sour herbs of godly Sorrow for their sins, and Repentance. Fifthly, such as come without Faith (by which they lay hold on Christ,) and Love (by which they are joined to Christians.)

Thus of the first Use.

Secondly, the consideration of the dignity of Christ's blood should teach Christians to esteem their new birth. It is better to be borne of the blood of Christ, then of all the bloods of men : seeing by his blood we have the atonement, we should rejoice in God : and comfort our selves in this great prerogative, that our many sins and infirmities are done away in the Intercession of Christ, his Blood speaking better things then the blood of Abel .

Thirdly, we should never be much perplexed for the ordinary troubles befall us; for if we look upon the Author and finisher of our Faith, he endured the shame and the contradiction of sinners, and yet shed his blood to: whereas we have not yet resisted unto blood .

Fourthly, it should enflame us to a desire of all possible, both Thankfulness, giving glory to him that shed his blood for us : and Obedience, striving to walk worthy of the effusion and application of such precious blood , striving after perfection in all well-doing.

Of his Cross. ] It was needful our Savior should be upon the Cross, that so he might be the accomplishment of what was signified by the Heaue Offering and the Brazen Serpent, and that so he might bear the special curse of the Law for us: of all deaths, the death on the tree, being by a special Law of God made accursed.

The consideration of this, that Christ suffered on the Cross, should teach us both Humiliation and humility: we should be pricked in our hearts, to think of it that our sins caused him so to be pierced : and we should put on all humbleness of mind, when we see him that was equal to God, abasing himself for us, in the form of a Servant, to die on a tree : yea, the more baseness he suffered, the more we should glory and rejoice in his sufferings: nothing should glad our hearts more then Christ, and him crucified.

Further, Christ died on the Cross, to break down the partition wall, and to slay Hatred : And shall Enmitie and Discord live, when Christ is dead? Shall he be nailed, and shall not our vile affections be nailed down with him? Besides, it should be our care to see to it, that the Cross of Christ be not made of none effect , which it is, when by Faith it is not applied, when the Doctrine of Christ is not God's power in our souls; when our Flesh is not crucified with the lusts of it : and when we take not up our cross to follow Christ : And lastly, when we are so bewitched that we cannot obey the truth.

By him. ] This is repeated in the Original (though the Translation express it not) for four Reasons: first to show how hardly men are drawn to ascribe from their hearts, their happiness unto Christ. Secondly, to show the necessity of it: It is not possible to be saved, but by the imputed righteousness of Christ. Thirdly, to show that all things in Christ's action and Passion, were meritorious, least men should superstitiously dote or dream upon his Blood, or the word of the Cross, or the sign of it, or the like. There is no merit in Blood, but as it was in him. Fourthly, to exclude the worship of Angels, which abuse began then to grow among the Colossians.

Both the things upon earth. ] This All things, by a distribution, is again repeated, to medicine the doubtfulness of God's Children, which question it▪ whether Christ's merits extend unto them; as also to inflame us to an admiration of the virtue of his death, by considering how it extends.

On Earth. ] Note here two things. First, that eternal life is begun in this life: we shall never see God's face in Heaven, if we taste not of his favor on Earth. And if this must be begun on earth, why do men defer so great a work as their reconciliation, as if it belong to heaven rather then to be done on earth; yea, this taxeth the slowness of heart, and discontentment of God's Children. This knowledge, joy, affection, &c. is the same thou must have in heaven. And we should learn hence, to live on earth, like the Citizens of Heaven, that new Jerusalem. Citizens will not live so rudely as the Country Swaines, much more odds ought there to be between Sarazons and Hagarens, if I may so say; much difference between them that dwell in Zion, and those that have no portion but in Sinai. God's Children are the Sons of the Free-woman, and Citizens; wickedmen are the Children of the Bond-woman, and foreigners, and strangers from the Common-wealth of Israel.

Secondly, where he saith, upon the Earth, and yet in Heaven, I might note the uncertainty of our abode on earth: we have nothing to possess but the outside of the earth, which is ready to shake us off daily.

All things in Heaven. ] For the meaning of these words, we know, that there are in Heaven, both Angels and Saints. And it may be questioned whether Angels be reconciled in Christ or no: though Angels sinned not, yet Angels have gained by Christ, a more perfect adhering to God, and establishing in their standing, increase of knowledge, and of Joy ; yea, the Angels are reconciled by Christ thus, that is, they are made friends with us, with whom they are at enmity: yet I think this is not meant here, but the Saints only are intended, because it seems, he entreateth here of Christ, not only as head (for so he is head of Angels) but as Mediator between parties fallen out. Whence we may note two things: first, that the very Saints now in heaven, once needed the merits of Christ; none come there but were first reconciled, which may be a comfort to the afflicted spirits of mourning and drooping Christians, if they consider that the greatest Saints did need remission of sins as well as they. And besides, it pounds to pieces merit of works, inasmuch as they come not into heaven, but by the merits of Christ. Secondly, we may learn that Christ merited not only our persons, but our grace and glory.

Verse 21.

And you hath he now also reconciled, that were in times past strangers, and enemies, because your minds were set in evil works.

HItherto of the description of the Redeemer, as he stands in relation to the whole Church: In these two Verses he is described by relation, in particular, to the Church of the Colossians. In this description consider two things: First, the misery the Colossians were in, without Christ: Secondly, the remedy in Christ. Their misery is both propounded and expounded: It is propounded to stand in two things: viz. Alienation and enmity: It is expounded in two things; viz. that they were thus miserable; first, in their Minds; secondly, in their Works: the remedy follows in the next Verse.

Before I come to consider of their misery, there are certain words of Coherence to be weighed, viz. And you hath he now also reconciled: where observe first, the word of Connection, And : secondly, the benefit repeated, reconciled : Thirdly, the person whom, you : Fourthly, the time when, hath now : Fifthly, the person who, He.

From the general consideration of the matter contained in this Verse and the next, with the Coherence, six things may be observed.

First, that CHRIST is a true head, to every particular Church.

Secondly, that then is any people happy, and not before, when the Gospel gathers their souls to God.

Thirdly, they cannot be miserable, that cease to be strangers and enemies to God, whatsoever their outward estate be.

Fourthly, Doctrine must be applied, for the humiliation of God's Servants: so to David, for the convincing of the wicked: so to Ahab, for the trial and detection of the temporary Faith: so to Herod, for the hardening of the reprobates, and their rejection, and cutting down by the Sword of God's servants, and for the special consolations and directions of God's Servants. And therefore Ministers should employ themselves in application, and to that end should study for power of matter, as well as form of words, and turn themselves into all forms, requesting, beseeching, reproving, &c. with all diligence and sincerity. The People also must know that their profiting lies in application: and to this end, they should attend, meditate, repeat, pray, strive against Security and Objections, keeping alive the sparks that are kindled in their souls. When a man can conscionably apply the Word, it shows, he truly hates sin, and is a true hearer.

Fifthly, men may know particularly, they are reconciled; which both checks Security, in not laboring for this knowledge; and confutes Papists, and drowsy Protestants, that say it is presumption to think so.

Sixthly, Experience gives sure testimony to the Doctrine of the Gospel: then we know profitably, when we know the doctrine in our own case, as the Colossians here their Reconciliation. We need not wonder then, if we see that the most powerful parts of practical Divinity have little or no testimony, or if it be, it is dark and seldom, from the most men; yea, from many Church-men. The cause is, they never had experience themselves. And we should learn to esteem their judgment most, that do draw Religion most into practice; for God will show the humble his way.

And you. ] In the gathering of Souls, God works beyond desert, and many times beyond probabilities. If we respect the men, they were Gentiles, hardened by hundreds of years, in custom of sins: if we respect the means, it is Epaphras, none of the greatest of the Apostles. Which should teach us to live by Faith, and use God's ordinance with confidence: As in the business of conversion, so in matter of preservation, knowing that God is not tied to desert or means.

Also.] Doct. The Church and Kingdom of Christ is in this world still in progress; Christ hath not done, when he hath conquered Rome spiritually, that had conquered the world before corporally, but here is a fresh increase and a new; You also. And thus it will be still, till the end of the world: and therefore we should everyone do what we can to help forward the Kingdom of God, and the adding of such souls as yet belong to the vocation of Christ. And this we may do, both by furthering the Gospel preached, and by seeking a holy seed; getting within the Covenant our selves, and by education, laboring to mend that which by propagation we have marred. Yea, the consideration hereof, should much encourage us in the combat against Sin and the World: for in the war, Soldiers use to gather spirit and valor upon the tidings of new supplies.

Now. ] Men are not reconciled till redemption be applied: Christ died before, but they were not reconciled till now: It is not safe for men to rest in the Historical belief of Christ's death: either learn to die to sin, to crucify thy flesh, and to take up thy Cross daily, or else forbear to mention CHRIST; for it is in vain, thou hast no part as yet in Christ.

Hath. ] Though Sanctification, while we tarry in this world be imperfect, yet Reconciliation is past so soon as a man is turned to GOD. God's rich favor may stand with the many wants and infirmities of man: but then we must remember it is free and gracious: for if we be perfectly reconciled and yet not perfectly sanctified, then it must needs follow, we are not reconciled from our own works.

He. ] That is Christ, which being again mentioned, shows, 1. that he is God, seeing Reconciliation is here given to him, which was before ascribed to the Father. 2. It proves that in the one essence of God are more Persons then one. 3. It proves that Christ died willingly: he is not only the means but the vndertaker of our Reconciliation : he is not only the Sacrifice, but the Priest also.

Reconciled. ] The repetition or application of this word and work to the Colossians, shows that there is one constant way, that God holds vnalterably with all his people. No sort of men can be happy, until they be reconciled: if men will not mind their peace, and sue out their pardon in Christ, their hope will fail them; there is no other way to be saved.

Thus of the words of Coherence: There remains both their misery in this Verse, and the remedy of it in the next Verse.

Strangers and Enemies, &c. ] In general we may first observe, that it is profitable for men to know and meditate of their natural misery, though men be never so unwilling to it; yea, though they be already delivered from it. For the consideration hereof shows men the need of a Savior, and as a School-master trains them up to Christ: it mollifies the stony hearts of men; it breeds watchfulness over our nature, when we know it is so poisoned and corrupted: it makes us compassionate over others in their distress or infirmities: it sets an high price upon spiritual things, and makes us account God's favor our greatest joy: it makes us cleave to God in a perpetual Covenant. To omit many other commodities that arise hereof, it reproves the seldom teaching and learning of the doctrine of man's natural miseries.

Strangers. ] Unregenerate men are strangers in five respects: 1. in respect of Heaven, not only pilgrims here, but without promise of a better life, so continuing. 2. In respect of God, without God in the world. 3. In respect of God's people, not fellow-Citizens, but Forrainers . 4. In respect of the special providence of God, Strangers to the Common-wealth of Israel. 5. In respect of the Life of God : And that if we consider either the rule of life, they account the Law a strange thing ; or the fountain of life, viz. Regeneration, They are dead in sin ; or the Obedience of holy life, Their imaginations are only evil, continually .

But if any ask how this strangeness comes: the word in the original seems to note it; for it is estranged, which is more then Strangers; for it imports they were not so created, but made so. They were made so; 1. Originally, by the transgression of the first man, from whence flowed the first strangeness between God and Man; man running from God, and God refusing to delight in the sons of men. 2. By their own actual sins, which separate between God a •• them . Alienation is to the workers of iniquity .

Quest. But what hurt is it to carnal men to be thus estranged? Ans. There is no safety against dangers, where God is not to protect men: there is no comfort in affliction, where one can neither look to God, nor the Saints, for succor and comfort.

The God of this world doth rule effectually in all the Children of disobedience, they are in bondage to the world, they are in bondage to their own flesh, even to a passionate, blind, hard heart, and rebellious nature. They want the delightful refreshing of all the blessings of God, his ordinances, graces or outward favors: All glory is departed from men, when God is gone. Besides, obstinacy may cast them into a reprobate sense and eternal death may swallow them up.

That we may be delivered from this strange estate of separation, the blood of Christ must be applied, we must become new Creatures, our peace must be preached, access must be had to God by prayer, we must be joined to God's Children, we must be built upon the foundation of the Prophets and Apostles, and our souls must become Temples for the holy Ghost to dwell in: all this is set down in the second of the Ephesians from Vers. 13. to the end of the Chapter.

And to this end we must take heed of working iniquity : of Ignorance : of an uncircumcised and an unmortified Heart : of strange Doctrine : of the strange woman : of strange Fire, that is, Will-worship: and of the Manners of strange Children; for all these, by effects, will estrange.

Lastly, if it be so great a misery to be estranged, woe be to them that lie in this misery, and regard it not: the less sense the more danger; and most faulty is that frowardness in any, that profess to fear God's Name, that voluntarily bring a curse upon themselves, by estranging themselves from the society of the faithful. But let all that know God's mercy in their reconciliation, rejoice in their deliverance from this misery.

Enemies. ] Unregenerate men are enemies both actively and passively: Actively, they are enemies to their own souls; for he that loves iniquity hates his own soul : 2. to holiness of life, they hate to be reformed : 3. to God's children, for it is certain, they shall be hated of all carnal men, for Christ's names sake : 4. to the light, he that doth evil hates the light : 5. one to another, they are hateful and hating one another : 6. to God. Object. Sure no man hates God. Sol. Many men do hate God, as appeareth by the threatening in the second Commandment: and the Scripture else-where, note such as in God's account hate him; such are these: 1. Such as with-stand the truth, and labor to turn men from the Faith, Acts 13.8. 2. Such as are friends to the World, James 4.4. 3. The carnal wise men of the world, whose wisdom is enmity to God, Rom. 8.7. 4. All workers of iniquity, Psal. 37.18.20. & 92.9. 5. All Scoffers, that reproach God's Name, Truth or People, Psal. 74.18.22. 6. All that hate God's Children, Psal. 81.14.15. & 83.2.3. & 129.3.5. John 15.18.23. 7. All those that refuse to subject their souls to the Scepter of Christ, and will not be ruled by his ordinances: These are called his enemies, Luke 19.27. And among other, such are those loose people that live under no settled Ministry. Lastly, all Epicures, whose God is their belly, and mind only earthly things, and glory in their shame, Phil. 3.17.18. Passively, they are enemies to God, who hates them, Psal. 5.4. to God's ordinances, which smite, and pursue, or threaten them, Psal. 45.4. to all the Creatures▪ who are in arms against the sinner, till he be at peace with God: and in particular to the Saints, which hates the company and assemblies of the wicked. Psal. 26.4.

And all this shows the great misery of wicked men: and how can they but be miserable, that are in the estate of enmity? All severity will be accounted Justice, all their virtuous praises but fair sins: stripped they are of all the peculiar privileges of the Saints; and that which men would desire to do to their enemies, God will certainly, by an unavoidable providence do to them. All the Creatures are against him: a wicked man is as he that should always go upon a Mine of Gunne-powder: either by force or by stratagem, the Creatures will surprise him. O that men would therefore labor to mortify active hatred in themselves, that the passive destroy them not; and seek to Christ, in whom only this enmity can be removed.

Again, this makes against merit; for what could we merit that were enemies? And let such as are delivered, and have felt the bitterness of this enmity, take heed of secret sins after Calling, unrepented of, least GOD return and visit them with the strokes of an Enemy.

In the mind. ] It greatly matters in the business of man's happnesse, how the minds of men are ordered: 1. Man makes it the fountain of all his actions; it is his privy Counselor: he speaks first with his mind, he obeys his mind : it is the shop, whence he frames all his engines against God and Man. 2. The Devil especially labors to be possessed of this fort, and to have it in his custody . 3. The godly man repenting, first labors to be renewed in his mind . 4. God especially looks after man's mind, which appears in that he gave a Law to the mind , setting as it were a Guard to rule and appoint it: and the inward worship of God is here performed. We must love God with all our mind , and pray in mind . God makes a special search after men's minds: it is his special glory to search the heart, and mind of man : and if God be enraged, the strength of the battle is directed against the mind, and his worst strokes light there: one of his last curses is a reprobate mind.

The consideration hereof may serve for reproof of the great carelessness that is in the most, for the mind, and the inward man, and the purity thereof. Thought is not free, as many fondly think; he will never truly repent for evil works, that doth not first care to repent for evil thoughts, and such like corruption in the mind. There should man begin his repentance, where God begins the discovery of our misery.

And let us learn to be more watchful against the sins of our minds, and be more grieved for the dross and corruption we find there, and learn more to hate the sins of the mind, such as are ignorance, distracted service, false opinions, emptiness of holy meditations, evil, dishonorable, impure, and unchaste thoughts against God or man; pride, malice, frowardness, vanity, security, and unbelief.

Doct. 2. There is in unregenerate men a strange minding of sin, they imagine mischief, they have a spirit of fornication, profound to decline deeply set: they trust in their own ways ; so as many times, they regard neither God's word, nor the rod, nor the threatenings of God, or rebukes of man; neither can they be stirred with the four last things. This shows, as man's misery, and death in sin, so the wonderful mercy of God, in forgiving such sins: It is a comfort, that sins of set knowledge may be forgiven. And hence may be gathered a difference between the sins of the regenerate, and the sins of the unregenerate; for the godly sin not with a full mind, they are not set in evil; sin rebels in them, but not reigns. Lastly, this may let us see how little cause we have to stand upon our minds or reason, or natural parts, in matters of Hope and Salvation.

In evil Works. ] If the dependence, and the words themselves be duly considered, we may here gather five things: First that the evil works of the sinner, cause the strangeness and enmity aforesaid. Secondly, that a wicked man can like himself well enough, though his very works, and outward behavior be evil: He can bless himself in his heart, when his iniquity is found worthy to be hated . Thirdly, that where the life is evil, the mind is evil, the heart cannot be good, where the works are naught. Fourthly, that he that allows himself in one sin, will pollute himself with many sins. [ Works. ] Fifthly, when God looks upon the works of evil men, they are all evil: note a difference; if the carnal man look upon his own works, they are all good; if a godly man look upon them, they are partly good and partly evil; but if God look upon them, they are all naught, because his person is naught, his heart is naught, his end is naught, the manner is naught, &c.

Hitherto of their misery, both as it is propounded and expounded.

A Question may be asked, how it comes to pass, that men have so little sense of their misery, and are so loath to take notice of it? For answer hereunto we must understand, that this comes to pass, because the God of this world, having possession, blinds their eyes, and men do not examine themselves before the Law of God. And they are with-drawn by the deceitfulness of sin, which in particular they have allowed themselves in: neither do men remember their latter ends, or the Judgment of God before their death. Their eyes are not annointed with eye-salve; a number have not the word to direct them, and some are deceived by false Teachers, which cry peace, peace, where there is no peace. And the most are deceived with false opinions and conceits; for either they think, that such like places as this, are true of Gentiles, and not of them: whereas unregenerate Israel is as Ethiopia unto God: or they fear that this knowledge will make men melancholy. Yea, some are so foolish they say, this course drives men out of their wits: thus Paul is mad, and Christ hath a Devil : or they think, late Repentance will serve the turn, and then they may have time enough to consider. Thus of their misery.

Verse 22.

In that Body of his Flesh, to present (or make) you holy, and unblameable, and without fault in his sight.

IN this Verse the remedy of their misery is set down: where observe: first, the Means: secondly, the End. The Means is by that body of his flesh through death: the End is to present us, &c.

In that body of his flesh, through death. ] Here are two things: 1. the Nature of Christ: 2. the Sufferings of Christ. But first in the general, I observe two Doctrines.

First, there is no remedy for the sinner, but the death of his Savior: how foolish mankind hath been distracted about the cure for their misery, is lamentable to consider: Adam gets Fig-leaves, and Israel a foolish Couer . As for Death and Hell, men are at a point, they have made a covenant with them. Or they think they are helped of their misery, if they can forget it: they can bless their hearts, that they will not feel the smart of any curses ; or they will make satisfaction, the sons of their body shall serve for the sins of their souls ; or else the Temple of the Lord : their going to Church must make God amends . Others cover all, with the garments of their own civil righteousness: others put their trust in the wedge of gold, and say to it, thou art my confidence. But unto us, there is no name by which we can be safe, but the name of Jesus Christ. He must rescue us, that first created us: he makes us partakers of love, that was the Son of God's love: he makes us adopted sons, who himself is God's natural Son.

Secondly, It is profitable to be much in the meditation of Christ's sufferings, that it might sink into our minds, that we must go out of our selves for happiness; and such meditations open a way to godly sorrow . They tend to the mortification of sin, and they incline the heart of a Christian to be willing to suffer with him: for he suffered as the Master, we are but Servants: he suffered for others sins; we deserve more then we can suffer by our own sin. He suffered all sorts of crosses, and infinite much: we suffer butlight affliction. And the thought of his sufferings, may make us willing to contemn the world, seeing hereby we discern that his kingdom is not of this world. Yea, we owe unto Christ the remembrance of his sufferings. It is a small thing he requires of us, when he wills us to think on him often, what he hath endured for us.

In that body of his flesh. ] These words note Christ's Nature: yet we must consider which Nature: in Christ there were two Natures in one person, personally united: his divine and human Nature. His divine Nature was from Eternity, Immutable, Immortal, Impassible. His human Nature, was conceived, and borne in time; Mutable, Mortall, Passible; one and the same: without time begotten of the Father, the Son of God: without Mother; and in time borne of the Virgin, the Son of Man without Father: Son to both, Natural & Consubstantial. These Natures are in one person, for that God and Man might become one in Covenant: one is become God, & man in person. These Natures are personally united: this union is personal, but not of persons; and it is a union of Natures, not natural.

In these words the Apostle speaks of the Nature assumed, viz. his Human Nature. And there are two things to be noted in these words. First, that he saith, that body, not the body. Secondly, that he saith not simply, his body, but that body of his flesh.

That body. ] Here he points out a special excellency in the body of Christ, above all other bodies in Heaven and Earth: for his body was without sin, formed by the ouershadowing power of the holy Ghost; so is no man's else. 2. It is assumed into personal union with the divine Nature. 3. It was honored with special Prophecies, Types, and Sacrifices. 4. This body was offered up as a full expiatory Sacrifice. 5. It is to be remembered to the end of the word, in the Sacrament.

Body of his flesh. ] To note, that it was a true Body, like unto ours; and to distinguish it from his Sacramental and mystical body. In two things Christ body was not like ours, and in three things it was like. It was not like: first, in the manner of subsisting: it was not independent, or a person of it self. 2. In the vicious actions of the substance of it, no sin, either could or ought to infect it: Could not; because original sin was restrained by the Holy Ghost: Ought not, because in it a purgation for our sins must be made. In three things it was like ours: first, in substance, he took our whole Nature; he was the seed of the Woman, of Abraham, of David, the Son of man, &c. And he took the parts of our Nature, both soul and body. 2. In properties, and thus he assumed both the properties of the whole Nature, in that he was finite, and create. And in the parts, as in the soul, he assumed, Understanding, Will, Memory: and in the Body, Figure, Quantitie, and Circumscription, &c. 3. In infirmities, for he assumed not only our Nature, but the infirmities of Nature. But we must know that he took the defects, or infirmities, they call miserable: not those they call damnable.

Thus of the Doctrine of his Nature: his Sufferings follow.

Through death. ] The death of Christ doth reconcile us, in as much as it ratifies the covenant, and takes away the guilt of the sins of the former Testament, and the virtue of it eats down the power of present sins, and destroys the power of our natural death.

Christ's death differs from the death of all the Elect, in three things. First, in that in death he sustained not his own person, but dies as our surety, and so is a sacrifice for sin. Secondly, he was in death a whole burnt offering; for as he died in body, so his soul was an offering for sin, in as much as he sustained the sense of the infinite wrath of God in his Agonies. Thirdly, in that his death was the death of him that was the Son of God. Hitherto of the doctrine, of the Nature and sufferings of CHRIST, the Uses follow.

First, for Instruction. The consideration of all this should teach us, 1. to vallew reconciliation, with all the graces that flow from it, according to the worth of the means by which they are procured. If there were no other way to know the worth of God's Favor, Knowledge, Spiritual refreshings, and Graces, yet by the price, paid for the purchase of them, we may discern they are worth more then all the world. 2. It is not possible for us to hate sin, upon the consideration of so pregnant an example of the odiousness of it, when the imputation of sin brought the Son of God on his knees, to his death. O the soul Lethargy, that hath ouergrowen us! 3. That we may have the profit of the Incarnation, and Passion of CHRIST, in his natural body, we must be careful to get into his mystical body. 4. The Apostle useth the Meditation of Christ's humiliation to the death, as an argument to persuade us to Compassion, Mercy, Fellowship in the Spirit; Unity, Humility, Clemency, and meekness of mind, Phil. 2.1. to 9.

Secondly, wicked men may here see what smart they are like to feel from the impartial justice of God. Doth he not spare the body, the flesh, the blood, the life, of his own Son, when he became but a surety for sin? How shall ungodly men, ever enemies, and never sons, that themselves have committed sin, escape, when the day of wrath shall come?

Thirdly, godly men may here see great reason of comfort, not only by considering the great love of Christ, and the great benefits must needs flow from his death; but if but two things be weighed: 1. the honor done to our Nature, in that in the humanity of Christ it is joined to the divine Nature. This makes amends for that breach that is made by the damnation of millians, in our nature. 2. The great certainty of God's covenant, of Grace and Mercy. For a man's covenant, if it be once confirmed, no man abrogates it, or addeth, or taketh from it: therefore, much more God's Covenant shall stand unchangeable, being ratified and confirmed by the death of Christ.

Thus of the Means.

The end follows, in these words: To present you holy, and without spot, and unblameable in his sight. And in these words, is both the presentation, and the sanctification of Christians to be considered.

To present you. ] The original word is very significant, and diversely accepted: it signifies to restore: so Asts 9.41. to assemble, Acts 2.26. to make present: so Acts 23▪33. to make ready, furnish, purge, or make clean, Acts 23.24. to make acceptable, 1 Cor. 8.8. to make manifest, 2 Tim. 2.15. to prove evidently, Acts 24.13. to assist, and stand too, Rom. 16.2. 2 Tim. 4▪16. to offer by way of dedication, or gift to God, 2 Cor. 11.2. Luke 2.22. Col. 1.28.

It is true that Christ restores us, collects us, brings us into God's presence, cleanseth us, makes us acceptable, assists, and defends us, and manifests us to be holy. But I take it principally in the last sense, he presents us by dedication to God. Thus Christ shall present us wholly, both at the day of judgment , and in the day of death, when he shall deliver the soul to God. Thus also Christ doth present us in this life: 1. When by the preaching of the Gospel, he seuers and segregates us from the world, and brings us into God's household. 2. In Justification, when clothing us with his own righteousness, he becomes our Justification. 3. in new obedience: and that two ways: first, when he presents our works, covered with his intercession. Secondly, when he causeth us to present our selves to GOD, both by Prayer & consecration of our selves to God's Service, and holiness of life. It must be every man's care then to seek, his presentation from Christ, and to that end, by Covenant, Prayer, and practice, devote himself to a subjection, to all the ordinances of CHRIST.

Thus of Presentation: Sanctification follows.

Holy, unblameable, and unreprovable in his sight. ] At the first sight I should incline to understand these words, either of Justification, or our consumate holiness at the day of judgment; but that the sway of interpreters force me to expound them of Sanctification. It is greatly to be weighed, that a man in this life should be heresaid to be holy, unblameable, and unreprovable, or as the other Translation hath it, without fault in his sight. For the better conceiving of it, we must compare with these words, other Scripture, wherein is given unto the godly, that they have clean hands, and a pure heart, Psal. 24.4. that they are pure, Prov. 21.8. upright in heart, Psal. 97.11. sanctified throughout, 1 Thes. 5.23. perfect, or undefiled in their way, Psal. 119.1. perfect, 2 Cor. 13.11. Phil. 3.15. Matth. 5.48. faultless, Iud. 24. without spot, and blameless, 1 Pet. 3.14. walking in all God's ways, 1 King. 8.58. and that they keep God's covenant, Psal. 25.10. & 78.8.10. & 132.22. Thus Noah is said to be perfect, Gen. 6.9. Hezekiah walked before God, with a perfect heart, Esa. 38. David's heart was perfect, 1 King. 11.4. Zachariah, and Elizabeth, were both righteous before God, and walking in all the commandments of the Lord blameless, Luke 1.6.

The question is, how those sayings should be true, and in what sense they are meant: And for the clearing of the doubt, the way is not simply to reject the propositions, as impious, and untrue, and heretical, as some ignorant and malicious persons do: but seeing they are the sacred words of Scripture, to consider what it is may be attained, and what God requires of us. To think with the Papists, or Anabaptists, that any mortal man can perform the obedience required in the moral Law, perfectly; so as never to commit sin against the Law, is a most blasphemous, detestable, and cursed opinion, for there is no man that sinneth not: the best of the Saints have had their thousands of sins. But those places are to be understood of the righteousness of the Christian, as he is considered to be under the covenant of grace, and the Gospel, not of legal perfection, but of an Evangelical innocence, and uprightness. Not as their works are in themselves, but comparatively, either with the works of wicked men, or as they are in their desire and endeavor, and as they are presented in the intercession of Christ, who covers the imperfect • ons that cleave to the works of the faithful. Sometimes the faithful are said to be perfect, that is, strong men in CHRIST; compared with the weak Christian, and Infant in grace: so that we • see what a Christian in this life may attain unto; the rigor of the Law being taken away, in the covenant of grace, and the imperfections of his works, and fra • ltie, being covered in Christ's intercession.

Holy. ] This word Holy, is the general; and comprehends the other two. For holiness is either internal, and that is expressed by the word 〈 in non-Latin alphabet 〉 , unblameable, or external, and so it is expressed in the word 〈 in non-Latin alphabet 〉 , unreprovable. Holiness is given to God, and so essentially ; to the spirit of God, and so effectiuely, because it works it in others, to Christ, as he derives it by influence to his members ; To Angels, Matth. 25. to sacrifices, by way of type; to the Covenant of GOD, as it promiseth holiness to the faithful ; to the Prophets, as Teachers of holiness ; to the Scriptures, as the rule of holiness ; to places, for the holiness of the subject: but here it is a glorious adjunct, conferred upon the faithful by Christ.

Concerning holiness of heart, and life, in general, there are here four things to be noted. 1. The necessity of it; we can never be reconciled or glorified without it, Tit. 2.12.13. 2. The difficulty of it; less then the power of Christ crucified, cannot make men lead a holy life. 3. the meritorious cause of it: holiness is merited by Christ, as well as salvation. 4. The order: men must first be reconciled to God, before they can get holy grace, or lead a holy life.

Vnblameable. ] Christian perfection hath two things in it. First, uprightness of heart, noted by this word. Secondly, uprightness of life, noted by the word following. Internal perfection or holiness, must have these things in it. First, the stain of former sins must be washed away with the tears of repentance . Secondly, the inward worship of God must be set up in the heart: some impressions men have of an external worship, but of the inward worship, men are naturally almost wholly ignorant. God is inwardly worshipped, by the constant exercise of grace from above, as Love, Fear, Trust, Delight, Desire, &c. 3. There must be in us an assurance of God's favor . 4. There must be a freedom from prevailing evils in the mind or affections, as ignorance, wicked thoughts, errors in the affections, or impatiency, lust, servile fear of men, malice , &c. 5. Hypocrisy must not reign, our desire must be more to be good, then to seem so . 6. Our whole heart must be set upon God's whole Law, to have respect unto all God's Commandments. God abhors a divided heart , & a double heart . 7. The mind must be set upon heavenly things, and converse in heaven . Where these things, are happily attained unto, there the heart is upright, whatsoever defects, or infirmities be in it: these things are different in Christians, in the degrees; for there is an infancy, and weakness, in sanctification, as well as Faith.

The signs of an upright heart are these: first, it desires perfection : secondly, it will not cease well-doing for crosses : thirdly, it will serve God, though alone : fourthly, it will not follow the eye, it is not sensual : fifthly, it rejoiceth in the love of CHRIST, above all things : sixthly, It will smite for lesser sins, as David's did, 2 Sam. 24. seauenthly, it is constant .

That we may attain an upright, and unblameable heart, in general; we must get a new heart , in particular, 1. we must by mortification circumcise our hearts : 2. we must get God's Law written in our hearts : 3. we must seek and love purity of heart : 4. we must keep our hearts with all diligence : lastly, we must walk before God .

Motiues to inward holiness. First, we shall never see the righteousness of God imputed, till we be upright in heart . Secondly, a pure heart is one of the clearest signs of a blessed man . Thirdly, God searcheth to find what men's hearts are, as well as what their lives are . Fourthly, the eyes of the Lord behold all the earth, to show himself strong, with all them that are of a perfect heart . Fifthly, light is sown for the righteous and joy for the upright in heart . Lastly, the whole 125. Psalm incites hereunto.

Vnreproueable. ] This word notes the external uprightness, or Christian perfection of life. External innocence must have in it diverse things. 1. we must be free from the gross sins of every Commandment. 2. we must cease from our own works , keep us from our wickedness : and not turn after the ways of our own heart : that is, we must be sure to cease from our particular beloved sins: 3. our families must be well ordered, both for peace, labor, and piety : 4. we must be free from Idolatry : from the customary sins of the tongue : from the reign of hardness of heart : from hasting to be rich; for he that hasteth to be rich cannot be innocent, as the Proverb is. Lastly, we must love our enemies, Matth. 5. vlt. That we may attain hereunto, we must walk in the way of good men, Prov. 2.20. we must set good Laws, ever before us, and let them be our warrant, 2 Sam. 22. 23. we must not be destitute of heavenly gifts, 1 Cor. 1.6.8.

In his sight. ] These words may be referred, either to our presentation, or to our sanctification. And whereas some would think that they overthrow the former sense of the words, and prove, that he entreates here of our holiness in God's sight by justification, they are deceived; for they may find these words given to sanctification, ordinarily in Scripture, as Luke 1.6.7. Hebr. 13▪ 21. 1 John 3.22. Revel. 14.5.

The words being referred to Sanctification, import four things.

First, that what we are, or do, is in his presence: so the words used, Luke 2.18. & 13.26. Acts 10.33.

Secondly, that God is a witness of all we do: so the words used, Luke 8.47. 2 Cor. 7.12. Gal. 1.20..

Thirdly, that God accepts of what is truly good, in any measure, Luke 1.75.

Fourthly, that God highly priseth all that is good in the good, Luke 1.25. 2 Tim. 2.3. & 5.4. As the words there used show.

Verse 23.

If ye continue grounded, and stablished in the faith, and be not moved away from the hope of the Gospel, whereof ye have heard.

THe second part of the Epistle, viz. the proposition of Doctrine, hath been handled hitherto, from the twelfth verse unto these words. In these words, and those that follow, to the end of the second Chapter, is contained the third part of the Epistle, viz. matter of exhortation: wherein he both persuades and dissuades. The persuasion is contained in this verse, and the rest, unto the eight verse of the next Chapter. The disuasion is from verse 8. of Chapter 2. to the end of the Chapter.

In the persuasion, the Apostle exhorts them to perseverance, both in Faith and Hope: where is to be observed: 1. the exhortation it self, in the beginning of this verse, and the reason to enforce the exhortation, in all the verses following. The exhortation is twofold: first, to perseverance in Faith, in these words, if ye continue grounded and stablished in the faith: secondly, to perseverance in hope, in the next words: and be not moved from the hope of the Gospel, whereof ye have heard. From the Coherence, and general words of the Exhortation, we must observe, that God's Children after they have gotten true grace, & were comforted in their reconciliation, must look to their Faith and Hope. It is not enough once to get Faith & Hope, but after they are conceived in us, they must be daily looked to: for the just must live by his faith: It must be to him according to his faith, not according to his friends, money, labor, means, &c. By faith he must draw virtue out of all God's ordinances: by faith he must purge his heart of his daily sins: by Faith and Hope, he walks with God, and overcomes the world. This may greatly reprove man's carelessness; men look to their Grounds, Cattle, Shops, &c. but who looks to their Faith and Hope?

If you continue grounded and stablished in the faith. ] Here are two things: first, the manner of the propounding of the exhortation, viz. with an If: secondly, the exhortation it self: where note; 1. the duty, continue: 2. the manner, of the duty, grounded and stablished : 3. the object, in Faith.

If. ] The Apostle propounds this Exhortation with an If, because he speaketh to a mixed multitude, among whom were many that would not continue ; and thereby show they were not truly reconciled. Yea, it was needful that the godly amongst them, should have it thus doubtfully set down, that so they might be more careful to settle, and establish themselves in the Faith, that they might hold out in it.

As this ( If ) looks upon the wicked, it shows, that in places where the Gospel gathers souls to God, many that for a time were forward, and greatly affected, will afterwards fall away. And therefore God's servants, both Ministers and People, should look for Apostasy, and not be overmuch troubled when they see any fall away.

It is not amiss to consider by what means, or motives, men are plucked away from the love of the truth. Some fall away for hard sayings , some cannot follow Christ long, because of their carnal friends: others are corrupted with lewd company: others cannot bear the reproofs of their faults; and if they be reproved, either they will lift Amos away from Bethel, or they get themselves away from hearing Amos. Some hear this Sect everywhere so ill spoken of, that they will be better advised ere they settle upon such courses. And the rather, because they do not see the multitude set out with them, or great men yield any countenance to such strict courses. Others are seduced by time-serving flattering, false, or corrupt teachers, who (laboring to hinder the efficacy of the doctrine of painful Ministers) hope to accomplish either the stopping of their mouths, or the increase of their bonds, or at least their disgrace with the people . Others are ensnared with the earthly things, and forsake the sincerity of the truth, to embrace this world with Demas. Many fall away for the Cross, and all are catched with the deceitfulness of some sin.

Quest. But may the faithful fall away and not continue? Answ. The faithful may loose, and fall from 1. some degrees of innocence of life. 2. Some degrees of the working, and efficacy of God's Spirit. 3. Some degrees of Communion with Christ. Their Communion may be lessened, though their union cannot be dissolved. 4. from Faith, of which he makes mention here. And thus they may fall; in respect of sense: in respect of some degree: in respect of some acts of faith: in respect of some doctrine of faith: and lastly, in respect of the means of the doctrine of faith: But there are seven things from which the Elect can never fall: first, they cannot lose eternal life, John 10.29. secondly, confirming grace in some measure, Psal 14.5. thirdly, remission of sins past, Esa. 43.25. fourthly, the seed, either of doctrine, or grace, 1 John 3.9. Fifthly, the spirit of sanctification. Sixthly, the habit of Faith, Luke 22.32. Seventhly, union with CHRIST, John 17.22.23.26.

Continue. ] Three things I propound concerning perseverance. First, some reasons to move us, to labor, to hold out, and continue. Secondly, rules to be observed, that we might continue. Thirdly, the helps the faithful have to further their perseverance.

For the first: Unless we continue, we shall never have the full truth of God, nor be made free by it: nor have found comfort, that we are the Disciples of Christ . Neither is any man fit for the kingdom of God, that puts his hand to the plow, and looks back . The branch cannot bear fruit, except it abide in the Vine . And, if they continue not with us, it is because they were not of us . It had been better (for men) never to have known the way of righteousness, then after they have known it, to turn from the holy Commandments, delivered unto them. For if after they have escaped the pollutions of the world, through the knowledge of Jesus Christ, they be again entangled, and overcome; the latter end will be worse then the beginning . Yea, the very children of God by backsliding, may fall into a miserable condition; the powers of Hell may assault them . They may go to the grave with irrecoverable affliction: yea, they may lose some graces, without all restitution in this world: as the joy of their salvation plerophorie, or full assurance, &c.

For the second: If thou wouldest continue, thou must observe eyght rules. First, thou must get a continuing faith: get thee an infallible assurance of God's favor, arising from the wise Application of God's promises, and the sure witness of God's spirit . Secondly, thou must at first be thoroughly cleansed of all thy filthiness; making conscience to repent of all sin, and have respect to all God's Commandments. And thou must be sure thou get a new heart: for the old heart is deceitful, and will not hold out in anything that is good . Thirdly, thou must continue to use the means of preservation: thou must still hear, pray, read, confer, meditate, and receive the Sacraments; for the spiritual life is preserved by means, as well as the natural. Fourthly, thou must join thyself to such as fear God, in the society and fellowship of the Gospel. The affections, and desires of many, are blasted, and soon vanish, like a morning cloud, for want of communion with such as are able to direct, comfort, admonish, or encourage them . Fifthly, thou must see to it, that thou get knowledge, as well as affection ; and affection as well as knowledge ⁿ . Sixthly, thou must so receive the truth of the doctrine of Christ, as thou be also ready and willing, to confess it, and profess it, amidst the different opinions, and humors of men . Thou must be a sheep; meek, tractable, profitable, sociable, innocent: for boisterous, conceited, perverse, unteachable natures will never hold long .

Lastly, thou must be ever wary, and take heed of cross teachings, and the puffs of contrary doctrine: and withal; take heed of coldness, in following the truth, and of discord, with such as fear God. Many times personal discords work through men's singular corruptions, apostasy from the truth once received .

The sum of all is; that, if we get a justifying faith, and be once assured of God's favor; if we at first make a through reformation; if we daily stick to, and wait upon the means; if we converse with God's children; if we have wise affections, that are warmed with piety, and shown with discretion; if we make a sound profession of the sincerity of the truth; if we be meek, and teachable, and follow the truth without coldness, or contention, we shall never fall, but continue as Mount Zion, that cannot be moved. And out of all this we may discern the cause of the back-sliding of many, either they were deceived by a temporary faith; or neglected the constant use of God's ordinances, or were slightly in mortification; or they forsook the fellowship of the Saints; or they were tost with contrary doctrine; or they were people of unruly affections; or were seduced by secret lusts.

For the third: though it be a hard work to continue, by reason of the infirmities within us, and the impediments from without us; yet a Christian hath great helps to further him in perseverance: he hath helps, first, from the Saints, and is furthered by their example, by their exhortations, and by their prayers : secondly▪ from the immortal seed which is within them, which hath as great aptness to grow as any seed in Nature: and is a seed that is sown for continuance, even for Eternity it self . Thirdly, from the easiness and grace of the Covenant, in which they stand in favor with God. And here it would be observed how the words of the Covenant run: for when God saith, He will make his everlasting Covenant, his promise is, that he will not turn away from them, to do them good: and his fear he will put in their hearts, that they shall not depart from him . And in another place he saith, he will not only cleanse them, but he will give them a new heart, and take away the stony heart out of their bodies, and put his spirit within them and cause them to walk in his statutes, and to do them . Fourthly, from the spirit of God, which is in them; for the spirit sets the soul at liberty : and furnisheth it with graces : sealeth up unto the day of redemption : strengtheneth the inward man : shows the things given of God : is a perpetual comforter : leadeth into all truth : frees from condemnation, and the rigor of the Law , Rom. 8.1.3. is life for righteousness sake, ver. 10. mortifies the deeds of the flesh, verse 13. bears witness that they are the children of God, verse 16. is a spirit of prayer, to cause them to cry Abba Father, verse 15. helps their infirmities, and makes request for them, verse 26. Fifthly, from CHRIST: for from Christ they have protection, John 10.18. Influence, John 15.1.4.5. Intercession, by which he covers their sins and infirmities, presents their works in his merits, and moveth the Father to keep them from evil, &c. John 17.9.11.15.17.22. Sixthly, they have helps from his Ordinances; for by Prayer, when they ask according to God's Will; they may be sure to have anything, 1 John 5.14. And by the Sacraments, Faith is confirmed, and sealed, and Grace nourished.

And by the Word they are many ways furthered. I take but only the 119. Psalm, to show how our continuance is helped by the Word. It redresseth our ways, verse 9. It keeps from sin, verse 11. It strengthens against shame and contempt, verse 22.23.143. It quickens, and comforts, verse 25.28.50.54.93.111. It makes free, verse 45. It makes wise, verse 98.100. It is a Lantern to our feet, verse 105.130. It keeps from declining, verse 102.104.118.155.160.165. Lastly, they are helped by the promises that concern perseverance, and preservation, and falling away: such as are contained in such Scriptures as these, John 13.1. 1 Cor. 10.13. Rom. 8.29. Psal. 84.12. 1 Tim. 4.18. Revel. 2.25.26.

Grounded, and stablished in the faith. ] It is not enough to get Faith, and continue in it; but we must be grounded and stablished: and when he saith, stablished in the Faith, we must understand, the Doctrine, profession, exercise, assurance, and effects of Faith. And this establishing, and grounding of our hearts, hath in it four things, to wit, particular Knowledge, Certainty, Resolution, and Contentment.

To be thus established, would fortify us against all the changes, and alterations of estate, or Religion in after-times: and as the Coherence imports, it would much further us, in the attainment of an unstained and unrebukable life: whereas of doubting can come nothing but the shunning of God, the liberty of sin, and desperation, and the like. Besides, this grounded establishment in Faith, would free our profession from the dishonors, which an unsettled or discontented Faith, or life, doth cast upon us. Atheists, Papists, Epicures, and Belly-gods, if this were in us, would be astonished to see the power of Religion, in our resolved contentment, and to consider how unmovable we were; so as the gates of Hell could not prevail against us. Besides the unsearchable solace that a peaceable and restfull conscience would breed in us.

That we might be thus grounded, and stablished, diverse things are carefully to be observed. 1. We must be founded on the Prophets, and Apostles ; we must be daily conversant in the Scriptures. 2. We must be much in prayer, but in practice of prayer; we must nourish the hatred of every sin; and daily labor to increase in the reformation of evil. And it is a great help to be much with such as fear God, and call upon God with a pure heart. It would much establish us, to see the faith, affections, fervency, and power of God's spirit in others, in prayer . 3. There is a secret blessing of God, in settling a man's heart, follows upon well doing: so as to be abundant in God's work, is a great means of steadfastness; whereas a fruitless and barraine life, is both uncomfortable, and unsettled . 4. We must pray God to give us a free and ingenious spirit : we must pray to God to give us a mind, cheerful, speedy, full of incitations to good, glad of all occasions to do good: free from the stain of the sins of the Time, Nation, or Calling, and from the reign of former lusts, inclineable to serve God, and our Brethren by Love: fearing the Gospel more then the Law, and God's goodness more then his justice. 5. We must set an order▪ in Faith and Life. It is exceeding behooveful in matter of opinions, to deliver up our souls to some sound frame of Doctrine, in which we will ever quietly rest; and in matters of life, to gather out of the Commandments a platform of living, that might fit our own cause . 6 We are not usually settled, and soundly stablished, till we have been shaken with affliction, and have gotten the experience which the Cross learns us . Lastly, we must consecrate our selves to God, endeavoring daily to practice what we daily hear: for he that cometh to Christ, and heareth his sayings, and doth them, is like a man which hath built a House, and digged deep, and laid the foundation on a Rock; and when the flood arose, and the stream beat vehemently upon that house, it could not shake it, because it was founded on a Rock .

Quest. What should be the reason why many after long profession, and much hearing, and some comfortable signs of assurance, at sundry times conceived, should yet be unsettled, and distracted, and show so much perplexity and want of firmness, either in contentment or practice?

Answ. This is occasioned diversely. First, sometime for want of a distinct direction, or careful examination, about the Application of the signs of God's favor: some Christians have not the signs clearly & distinctly collected: others that have them, & know the use of them, grow slothful and negligent, and are justly scourged with the want of the glory of this establishment.

Secondly, sometimes it comes to pass, for want of using private means more conscionably; as Reading, Prayer, or Conference.

Thirdly, it is so sometimes with Christians, because of some sin they lie in, without repentance; there may be some sin, which they too much favor, and are loath to forsake, whether it be secret, or more open.

Fourthly, Vnfruitfulnesse, and barrenness in good works may cause it: for if Faith did bear fruit upwards, it would take root downwards.

Fifthly, many are grievously pressed, under legal perfection, being not able distinctly to discern the benefit of the Covenant of grace, in freeing them from the curse, and rigor of the Law. The ignorance of this one point, hath, and doth cover the faces and hearts of millions of God's Servants, with a perplexed confusion, and fear without cause.

Sixthly, many professors live in much unrest, for want of discerning things that differ, and the right use of Christian liberty.

Seventhly, there is a kind of luke-warmenesse in practice, after hearing, which is in many scourged with the withholding of this rich grace of spiritual steadfastness. I say, luke-warmenesse in practice: for it may be observed, that many hear with great affection, and continue to be stirring, in expressing their liking of the Word, and yet are exceedingly negligent in the conscionable and daily practice of such rules, as in the ministry of the Word they seem to receive with admiration, and great liking.

Eyghtly, this comes by reason of the want of patience, and a meek spirit: some Christians are froward, passionate, transported with violent affections, either of anger, or worldly grief: and these seldom or never, gain any long rest, or continual contentment: troubled affections, greatly hinder settledness, even in the best things.

To conclude, many professors revolt to the world, and give themselves to an vniustifiable liberty, in following either their profits, or their pleasures. And therefore no marvel, though Grace and true Religion, thrive so slowly in them, when they eat up their hearts and lives with these cares and delights of life.

Hitherto of Faith. Now of Hope.

Be not moved away from the hope of the Gospel, whereof ye have heard. ]

Though by Faith we are interressed in GOD'S favor, and our souls garnished on earth with diverse graces, as the fruits of Faith, and our lives protected with caelestiall privileges; yet the glory of our kingdom is neither of this world, nor in this world. Hope must guide us to future things, as well as Faith to present: and therefore the Apostle Peter doth with great reason teach us to bless God, for begetting us again to a lively hope : our whole happiness may be branched out into these two parts. First, what we have already on earth; and secondly, what we look to have hereafter in Heaven. The one, Faith procures, the other, Hope assures. Now in that we have not all our happiness here, but hope for it else where, it should teach us diverse things.

First, we should effectually pray unto GOD to give such sound wisdom, and revelation, by his word and spirit, that we may indeed know this hope of our calling .

Secondly, in all troubles, we should be the more patient, seeing we hold our full and final deliverance, when we shall feel no more troubles or crosses, by Hope. Perfect salvation is had here only by Hope .

Thirdly, when our friends go out of the world, such as were dear unto us in the bonds of grace, we should not mourn immoderately for them; for that were to proclaim our want of knowledge, or want of sense and feeling, in the thoughts of the happiness of another world . Yea, fourthly, seeing the greatest part of our happiness is yet to come, we should learn to place our joys in the contemplation of Heaven, according to the Apostles direction; who biddeth us rejoice in hope . And lastly, we should prepare for death, and wait when the time of our changing should come, that we might enjoy the glorious liberty of the sons of God.

Not moved away.] Doct. It is not enough to have hope, but we must get to be unmovable in it: for as the Author to the Hebrews shows, we should be diligent to get and have a Plerophorie, or full assurance of Hope to the end . We must hold fast the confidence, and rejoicing of hope . This is our sure and steadfast Anchor, to which we should in all storms have our refuge, to hold fast by it .

The Use is twofold: first, it may reprove that unsettledness, and discontentment is found in men, in the times of their affliction, when every cross can move them away from their confidence. We would think him a strange man, that in time of peace, would walk up and down with a Helmet on him, and when he were to go into any battle, or fray, in the midst of the fight, when it was at the hottest, would take his Helmet, and throw it off him. And yet so strange are we. In prosperity, we out-brag all men with our hope in God, and our strong confidence; but when the Devil, or the World, begin to deal their blows, and to molest us with sharpest assaults, then we grow heartless, or impatient, and throw away our hope, when we have most need of it. Secondly, it should teach us to labor after this vnmoueablenesse of hope; which, that it may the better be done, two things are to be looked to. 1. that our hope be a true hope: 2. that we use the means to make this hope unmovable.

And for the first, we must consider three things. First, what hope is not true hope. Secondly, what persons have no hope. Thirdly, what are the effects or properties of true hope. Some things of many, in each of these, shall be instanced in.

First, there is a hope, of which men shall one day be ashamed: such is, men's hope in their riches ; in the arm of flesh ; in oppression, vanity, and sin : in the instruments of deliverance, as the Bow, or Sword, &c : in the d • ceitfull conceits of their own brains , or in their civility of life. This is to trust in Moses . All these, and other such like hopes, are egregiously vain.

Secondly, there are many sorts of men in the world, concerning whom it is plain in Scriptures, they have not hope. For in the general, there is no hope in any unregenerate man ; and in particular it is clear, there is no true hope. First, in the ignorant, Psal. 9▪10. Secondly, in profane men, that make not conscience of sin, Psal. 115.11. Thirdly, in the presumptuous, that bless their hearts against the curses of the Law, Deuter. 29.19. Fourthly, in the hypocrite; for though he have woven to himself, out of the bowels of his poisonous breast, a fair web of hope, yet it shall be as the house of the Spider, one swope of God's Beesome shall easily lay him and his hope in the dust of misery . Lastly, it is not in workers of iniquity, that make a Trade of sin, and every day plodde about mischief.

Thirdly, true hope is most stirring in affliction, and then it shows it self by four things.

First, By Profession: it will not only know, but acknowledge that truth, which is according to godliness . It will confess, & profess; whereas the common hope, seldom, or never at any time, holds it convenient to be so forward. Secondly, by Abnegation; for it will endure scorns, losses, temptations, oppositions, &c. It is not moved away by the carnal reasons of the flesh; the disdain of carnal friends; the violence of unreasonable adversaries, or the like: the chain will not fear it, nor the reproach shame it . It will be busy, though it have no thank for his labor : And secretly, it will not haste to ill means, to get out of distress : Whereas the common hope is frighted with the noise of a chain, and put out of countenance with a scoff of disgrace: it will speak CHRIST fair, but loose nothing for his sake: it likes preaching well, but it will never believe it is so as the Preacher says: it loves GOD above all, but yet it must have a care to see to it, at any hand, that such and such friends be not displeased: it will be better advised then to be in danger of such and such troubles. And if it be hard be stead, it will venture to send to a Wizard, to use now and then a lie, or an oath, or a little fraud, and false dealing, &c.

Thirdly, by Mortification: He that hath this hope, purgeth himself, that he may be pure, as Christ is pure . It stirreth up to much prayer, confession, sorrow, fasting, and spiritual revenge. He that hath most hope, is most in the humiliation of his soul. It is not as the world conceives, that Mortification is the way to desperation: but the common hope hath no hands to do good works; nor eyes to shed these tears; nor stomach to abide this fasting; nor flesh to endure this revenge; nor tongue to speak this language.

Fourthly, by Perseverance: It will not cease from yielding fruit . Job guided by this hope, resolves to trust still in God, though he kill him : but the common hope will be sure then to fail when there is most need of help.

Now that we might be unmovable in this Hope, we should wait patiently upon God's ordinances, that we might abound in the comforts of the Scriptures, increasing in Knowledge and Wisdom : but especially, we must stick to the Word preached, and never give it over : nourishing every grace of CHRIST : and we must be much in prayer , and soundly careful to deny all ungodliness, and worldly lusts .

Thus of the Duty, and the Object [ Grace. ] Now of the Means, by which it was wrought, which was the Gospel preached.

Of the Gospel.] Doct. The Gospel is the ordinary means to breed hope in a man's heart , and therefore it is called the Gospel of the Kingdom ; and the Gospel of Salvation . And the Gospel breeds hope, as it shows us the Doctrine of our reconciliation with God; and as it contains the promises of the Covenant of Grace; and as it shows our deliverance from the rigor and curse of the Law: and lastly, as it shows Christ crucified, with all his merits.

Of which ye have heard.] Doct. The Gospel is then most effectual when it is preached: and more particularly, what efficacy is in preaching, may appear by these Scriptures following: Psal. 51.8. Esa. 55.4. Luke 4.18. Rom. 10.14. 1 Cor. 1.21. &c. Acts 10.36.42 & 15.21. 2 Cor. 1.19.20. Gal. 3.1 1 Tim. 3.16. Tit. 1.3.

Again, in that the Apostle allegeth the efficacy of the Doctrine they heard▪ to prove that they ought not to be moved away from it: we may note, that that Doctrine which converts souls to God, is true; and men ought to continue in it. The Apostle, 2 Cor. 3.2. proves his Doctrine to be true, by this seal of it: and this must comfort faithful Teachers, against all the scorns of men, if they gather souls to GOD, and breed hope in God's people. And the people must hence confirm themselves in their resolution, to stick to their Teachers, when God hath given this Testimony to their ministries. Thus of the Exhortation.

The Reasons follow:

• 1 From consent of the Elect, Vers. 23.
• 2 From the testimony of Paul, Vers. 23.24.
• 3 From the testimony of God, Vers. 25.
• 4 From the excellency of the Doctrine of the Gospel, Vers. 26.
• 5 From the excellency of the subject of the Gospel, Vers. 27.
• 6 From the end or profitable effect of the Gospel, Vers. 28.
• 7 From the endeavor of Paul, Vers. 29.

Which was preached unto every Creature under Heaven. ] These words contain the first reason, and it stands thus: In as much as the doctrine taught you, is the same Doctrine that hath been taught to, and received by, all the Elect; therefore ye ought to continue in it, and never be moved from the Grace wrought by it.

Quest. But was the Gospel preached to every Creature under heaven? Ans. Some understand the meaning to be this: that the Apostle intends to note, by the preaching of the Gospel to every Creature, only thus much; That it was now no more confined in Judea, but was published to Gentiles as well as Jews: and so it was preached to every Creature, in as much as all mankind had as much interest as the Jewish Nation. Others think the speech imports no more, but that the fame of the Gospel was spread by the Merchants and other that lay at Rome, Jerusalem, and other great Cities, unto all known Countries of the world. Others think it is no more then if he had said, it was published far and wide: as in John they say, the whole world goeth after him ; but they mean a great multitude; an usual Hyperbolicall speech. Lastly, others think, that when he saith, it was preached, he meaneth it should be preached to every creature; the time past being put for the time to come, to import, that it shall as certainly be done, as if it had been done already. But I take, it is meant of the preaching of the Gospel by the Apostles and Evangelists, in the conversion of so many Nations to the Faith of Christ.

There may be seven Observations gathered out of this speech of the Apostle. First, that Doctrine only is true which is agreeable to the Doctrine of the Apostles, by which the world was converted to God. Secondly, we may see that no power is like the power of the Word of GOD: here it converts a world in a short time: And our eyes have beheld that it hath almost in as short time restored a world of men, from the power of Antichrist. Thirdly, we may by this phrase be informed, that the words, all, and everyone, are not always in Scripture to be understood universally, of all the singular persons in the world, as the vniuersalists conceive. Fourthly, they were but a few Fisher-men that did this great work, and they were much opposed and persecuted, and in some less matters they iarred sometime among themselves. Whence we may observe, that Doctrine may be exceeding effectual, though 1. but few teach it; 2. though they be but of mean estate and condition; 3. though it be opposed by cross and contrary teaching; 4. though it be persecuted; 5. though the people be indisposed and m • zled in sin and superstition, as these Gentiles were; 6. though the Preacher be often restrained; 7. though there be some dissention in less matters. The fifth thing that may be gathered hence, is, that in the conversion of sinners, God is no respecter of persons; men of any age, nation, sex, condition, life or quality, may be converted by the Gospel. And sixthly, it is plain here, that preaching is the ordinary means to convert every creature: so as ordinarily there is none converted but by preaching. Lastly, if any one ask what shall become of those nations, or particular persons, that never yet heard of the Gospel; I answer, the way of God in diverse things is not revealed; and his Judgments are like a great deep: It belongs to us to look to our selves, to whom the Gospel is come.

Thus of the first Reason.

The second Reason is taken from the testimony of Paul, and he gives a double testimony; 1. By his Ministry; 2. By his Sufferings.

Whereof I Paul am a minister. ] Out of these words many things may be noted:

First, in that the Apostle, notwithstanding all the disgraces and troubles that befell him for the Gospel, doth yet lift up the mention of his Ministry therein, as an inducement to the Ephesians : It may teach us, that the glory of God's truth is such, as no man need to be ashamed to teach or profess it; nay, there can be no man or woman, to whom it may not be their chiefest glory, whatsoever carnal Worldlings or timorous Nicodemites conceive of it.

Secondly, in that so great an Apostle doth not disdain to yield his testimony, of purpose to show that Epaphras their Preacher had taught nothing but what he had likewise taught: it showeth that it is the property of faithful and humble Ministers to strengthen the harts and hands of their Brethren; though they be their inferiors, and then it will follow, that they are proud, and envious, and malicious persons, that by cross teaching labor to increase their bonds, whom God hath honored with success in their labors in the Gospel: such are they, that in many places strive to pull down as fast as others build, making havoc in the Church, and bending their whole might in their ministry to hinder the sincerity of the Gospel, and the conversion of sinners.

Thirdly, in that the Apostle urgeth his own testimony, [ I Paul, ] it showeth that the testimony of one Apostle is better then a thousand others; One Paul opposed to many false Teachers: which should teach us to converse much in the Doctrine of the Apostles and Prophets (which are of like authority.) And the rather, because the best of other men may err; nay, have erred: and therefore a heap of human testimonies should be of no value against one Scripture. And as the people should try the Spirit by this witness, so should Preachers make conscience of it, to take more pains to inform the consciences of the people, by the testimony of the Word, then by human authority, of what sort soever.

Fourthly, in that here is but one Paul, that comes in, to confirm the truth of the Gospel, it shows that many times the soundest Teachers are the fewest in number. Here it is so in the best times of the Church: so it was before; there was but one Michaiah for four hundred false Prophets: so in Christ's time there was a swarm of Pharisaical, proud, vain-glorious, hypocritical, silken Doctors, that loved the chief room, and sought preeminence, teachers of liberty and strife, defenders of traditions, and their own glory and greatness, when Christ and his Disciples were by their envy scorned, as a few precise singular fellows.

Fifthly, in that the Apostle styleth himself by the name of Paul, and not of Saul it may intimate that men truly regenerate hate the vain name of their vnregeneracie: it is a foul sign when men can glory in the titles and names of their lewdness and sin past.

Lastly, in that the Apostle termeth himself a Deacon, (for so the word translated Minister, is in the original) it notes his great humility: it was a happy time in the Church, when the Apostles called themselves Deacons: and then began the Church to decay in true glory, when Deacons would needs be Apostles: great titles have ever been dangerous in the Church.

Thus of the second Reason, and the 23. Verse.

Verse 24.

Now rejoice I in my sufferings for you, and fulfill the rest of the afflictions of Christ in my flesh, for his bodies sake, which is the Church.

THese words contain the Apostles second testimony, and it is taken from his sufferings for the Gospel: and he conceiveth that they have great reason to persevere in the love of the truth, since he hath with joy endured so many things for the confirmation of the doctrine he had taught.

In these words I note two things: First, the Apostles joy in affliction: secondly, the Reasons which moved him unto this rejoicing. His suffering in which he doth rejoice, he amplifies by the time [ now ;] and the diverse sorts of crosses he endured, which he expresseth indefinitely, when he saith plurally, [ my sufferings ;] as also by the use of them, [ for you, ] that is, for confirmation of your Faith and encouragement. The Motiues are four, first, because they are [ the afflictions of Christ, ] secondly, because they are laid upon him by the Decree of God; his measure is set him, and he hath almost done his task, he is ready to die: thirdly, because they are but [ in his flesh: ] fourthly, because they were for the good of [ the Church. ]

Now rejoice I in my sufferings.] Doct. God's Children have much joy; even in affliction they are cheerful, and with great encouragement, they bear their Crosses : and if any ask the reason why they are so glad in their affliction and trouble; I answer, God's Servants are the more cheerful under crosses, because they know: first, that the Prince of their Salvation was consecrate through affliction . Secondly, that their Savior did therefore suffer, that he might succor them that suffer . Thirdly, that the sting is taken out of the Cross, and therefore it is not so painful to them as it is to the wicked men. Fourthly, that the same afflictions are upon their brethren that are in the world . Fifthly, that the way to life is such a kind of way, a strait & narrow troublesome way . Sixthly, that after all their troubles are a while borne in this world, they shall have rest with the blessed in heaven, when the Lord Jesus shall be revealed, and better & more enduring substance, then any here they can want or loose . Yea, that their afflictions are to be accounted a part of that treasure that they would lay up against the last day. Seventhly, that God will in the mean time comfort them in all their tribulation . Eighthly, that their manifold temptations serve for great use; as for their trial of their precious Faith, and refining of all Graces, with the purging out of much dross and corruption in their natures . Ninthly, that no afflictions can separate them from the love of God in Christ, with many other reasons, which I might instance in, besides those mentioned in the end of this Verse. If any yet ask, how God's Seruans have attained to such Joy, since there are worlds of people, that in their troubles, could never be induced to conceive of such contentment, by any reason could be brought them; I answer, that there are diverse things in God's Children, which are not in wicked men; which are great causes of, and helps to joy in tribulation: As, first, they will receive the light, and treasure up holy knowledge, which they find singular use of in their Troubles: whereas an ignorant mind is usually attended with a distempered heart . Secondly, they have Faith in God, and carry about in their hearts the warm and inflamed love of Jesus Christ, and are therefore able to trust in God's providence in any distress . Thirdly, God's Children hold such a course as this when as 〈 in non-Latin alphabet 〉 , the sufferings which are mala poenae, evils of punishment do fall upon them, they presently run and revenge themselves upon those inward 〈 in non-Latin alphabet 〉 , mala culpae, evils of sin; even their secret passions and affections, and by crucifying them, they work their peace and tranquility within themselves: for no man would be hurt by his afflictions without, if he would mortify his passions within . Fourthly, they are much in Prayer, and keep a good Conscience, in an upright, innocent and sincere conversation . And lastly, the word is a continual Fountain of joy in all troubles, which keeps them from discouragement, or unquietness. Psal. 119.

For you. ] These words may be referred either to rejoice, or to Sufferings. It is true, God's servants do feel great joy one for another . And to think of the grace or prosperity of other of God's Servants, is many times a great comfort in trouble. But I rather think the words are to be referred to [ Sufferings ] and then the sense may be, for you, that is, for the doctrine, which as the Apostle of the Gentiles, I taught you: Or for the confirmation of your Faith, and encouragement to like patience. And the rather, because the offering of him up for the sacrifice and service of their Faith, was as the consecration of the first fruits to God, upon which followed a greater blessing upon the whole Church.

The consideration hereof should teach God's people, not to faint at the troubles of their Teachers, since they are for them, (though to carnal reason it seems contrary,) yea, the Apostle, Ephes. 3.13. saith, it is their glory. Which also shows the vain pains that wicked men take, when they persecute faithful Teachers: for though they think thereby to plague the people, that so greatly rely upon them; yet indeed God turns all so for the best, that those sufferings are for them, and not against them. And if wicked men were thus persuaded, they would spare such wicked labor: and if the godly could believe this, it would make them unmovable in trouble; for what shall make against them, if this kind of troubles make for them?

And fulfill the rest of the afflictions of Christ. ] Some of the late Papists gather from these words, that CHRIST did not suffer all that was needful for man's deliverance from sin, but left a deal to be suffered by his members, especially men of principal note: and hence grew their Supererogation, Satisfactory pains, and Indulgences. But that this cannot be the meaning of this place, is clear, first, because that doctrine is contrary to other Scriptures, as Isaiah 53.4.5.6.8.10.11.12. John 19.30. Heb. 10.1. to 15. Heb. 9. 14.25.26. 2 Cor. 5.14. 1 John 2.1. Psal. 49 7. Secondly, themselves being Judges, this sense brings in a gross absurdity: for if the words be understood of the suffering Christ left to his people, to endure for satisfaction for sin, then it will follow, that Paul suffered all was wanting, and so there should remain none for any other to suffer; for he saith, he suffered the rest of the sufferings of Christ. Thirdly, Calvin and Fulk say, that none of the Fathers did here thus understand the words: and it is plain, that S. Augustine is flat against this sense, when he saith, Though Brethren die for Brethren, yet no blood of Martyrs is shed for remission of sins: this Christ only hath done. And Leo, a Pope, could say, The just receive, not give Crowns. And out of the fortitude of the faithful, arise examples of Patience, not gifts of Righteousness. Fourthly, the next Verse cleareth this: for he did thus suffer, according to the dispensation given him of God. Now, he was given to edify, not to redeem the Church. Fifthly, their School-Divines are against them; the Gloss hath it thus, Pro vobis, i. Confirmandis in doctrina Euangelij. Aquinas doubts not to say, that to affirm that the Passions of the Saints are added to make up, or fulfill the Passion of Christ, is heretical. Cajetan refers the words, quae desunt unto in carne mea. The plain meaning is, that the Apostle did endure that measure of affliction that GOD in his counsel had appointed him to endure for the Name and Gospel of CHRIST, and the good of the Church, in the confirmation and encouraging of men's minds in the truth of the Gospel.

Of Christ. ] His sufferings may be said to be the sufferings of Christ, either as Christ is taken for the whole mystical body, (which is not strange in Scripture; for by Christ, in 1 Cor. 12. he meaneth the body of Christ,) or as he is the head of the Church: and so the afflictions of God's servants may be said to be his sufferings; either because they be such as he should suffer himself, if he were on earth; or because they were laid upon him by Christ, for the Churches good; or because they were for Christ and his doctrine; or because they deserve nothing, but all the praise is Christ's; or because of the sympathy of Christ with the Christian, who accounts them as if they were his sufferings. And in this latter sense I think chiefly, these words are to be taken: for it is certain, Christ doth so feel the miseries of his people, that he accounts them in that respect, to be his own miseries, as these places show, Heb. 4.15. Rom. 8.17. Mat. 25.42. &c. Phil. 3.10. 1 Pet. 4.13. 2 Cor. 1.4. Acts. 9.4. Hence grew that witty division of Christ's sufferings into 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ; so as the first should be understood of the sufferings he endured in his own person, and the latter of the sufferings he felt in his members.

The consideration of this, that Christ accounteth the afflictions of his members to be his own, may serve for diverse uses: For first, it shows that they be in a woeful case, that have ought to do against Christ Ministers, or any of his Servants. They would easily grant it, that the Jews were brought into great distress, by the wrongs they did to Christ himself; then must it also follow that they cannot scape scot-free, that despise, revile, traduce, or any way abuse the Messengers or Servants of Christ, since he accounts it as done to himself. Secondly, this may be a wonderful motive to stir us up to be industrious in well-doing, and in helping and relieving the poor Members of Christ, since we are sure to have thanks and reward from Christ himself, as if we had done it to him. Lastly, in all our sufferings we should strive that we might be assured that our sufferings are his sufferings. And that it might be so, we must be sure of two things: 1. that we be found in him ; for unless we be the members of Christ, we cannot have the benefit of this Sympathie: 2. that we suffer not for ill doing .

Rest of his sufferings.] Doct. So long as Christ shall have a member on earth, there will rest something for him, to suffer in his members: and therefore we should learn not to promise our selves rest and ease while we are in this world.

To fulfill. ] The word signifieth, either to do it instead of another, as if the Soldier fight in his Captains room; or to do it in his own course or turn, according to the appointment of his Governor, and in such proportion as is required: and thus I think it is taken here. It is certain, that all the Afflictions of the members of Christ come from God's decree, and the continuance and measure of them is appointed of God . And therefore. it should encourage every Christian the more cheerfully in his course, and when his turn comes, to take up his cross and follow Christ, and never stand much upon the malice of men, or the rage of Devils, but to look principally to God, with this assurance, that God will deliver them when his measure is full.

In my flesh.] Doct. First, God doth afflict the flesh of his Servants, he spareth not the best of his Servants herein. Use is, to teach us, therefore not to pamper our flesh, but to be resolved to suffer it willingly, to be used like the flesh of Christ and the Saints. But especially, we should take heed of taking care for the flesh, , or serving to the flesh : It is an unseemly thing in a Christian to make very much of his flesh, but it is worse to spend his cares about it, but worst of all to let his whole husbandry be only for his outward man.

Secondly, great things may be suffered, and yet the soul be untouched: as here the Apostles sufferings (which were exceeding great and manifold) reach only to his flesh; they enter not into his soul. And the reason why some of God's Servants are so unmovable in their crosses, is, because they converse in heaven, and their spirits walk with God, and so are without reach of these earthly perturbations. Besides, when a man's heart is settled, and grounded in the truth, and in the assurance of God's love, what should disquiet his soul that knoweth nothing to mourn for but sin, and the absence of God? and nothing joyous, but what comes from the light of God's countenance?

Thirdly, he that hath felt the troubles of the soul for sin, is not much troubled with the crosses that are but outward. The use is, for great reproof of carnal Christians, that are seldom observed to grieve, but when somewhat ayleth their flesh; but on the other side, are not at all touched with the miseries of the soul. As also, we should learn of the Apostle, in all outward crosses, to say with our selves, why should I be troubled or disquieted? or rather, why should I not be joyous, since what I endure is but in the flesh? and since the Lord doth spare my soul, let him do whatsoever pleaseth him.

Lastly, we may here note the wonderful love and compassion of Christ, that pitieth not only our souls but our flesh, accounting what we suffer, to be as his sufferings. Is it not enough that he should accept of the contrition of our souls, but that also he should regard the sorrows and troubles of our flesh?

For his bodies sake, which is the Church. ] Sufferings are of two kinds: Either, of the Church ; or for the Church. Of the Church, are also of two kinds: Either, Chastisements, or Trials. Sufferings for the Church are likewise of two sorts: Either, Expiation, and so Christ only suffered; or Martyrdom for confirmation of Doctrine, or encouragement in practice, and so the Saints have suffered for the Church.

The principal Doctrine from hence is, that the particular sufferings of God's Servants, especially the Ministers, serve for the good and profit of the whole body. The Use is manifold: First, we should hereby be informed to mind the good of the Church, and to seek the advancement of Religion, and the good of religious persons, above our own estate. Our care should be most for the body of Christ, and we should rejoice in any service we could do to the Church of God. Secondly, such as are called to suffer, should labor to show all good faithfulness, zeal, constancy, and holy discretion, seeing their sufferings concern more then their own persons. Thirdly, this should stir us up to pray for such as are in trouble for good causes, since their afflictions are some way for our sakes . Fourthly, this may encourage poor Christians, that complain they have not means to do good; they may be hence informed, that if God call them thereunto, they may do good, yea, to the whole Church, by their sufferings: no wants can hinder, but that the poorest Christian may profit others, by prayer, fastings, counsel, admonitions, comfort and suffering. Fifthly, since the sufferings of the righteous are for our confirmation and encouragement, we should use the meditation of such sufferings, when we find our selves inclineable to discouragement, or impatience, or doubting. Lastly, this greatly reproves carnal Christians, which are so taken up, generally, with the care of their natural bodies, that they have utterly neglected the care and service of the mystical Body. And in as much as men are generally so barraine in doing good, it is a plain sign there is no hope that ever they would suffer for God.

Secondly, further hence may be noted, that the Doctrine or Sufferings of the Saints, are no privilege or benefit to any but the true Church; and therefore Papists have no cause to boast of Peter and the Saints, so long as they remain a false Church.

Thirdly, we may also observe hence, that they only are the true of Church, who are of the body of Christ; and therefore we must be sure, we be members of Christ, before we glad our hearts with our privilege in the Church. And a member of Christ thou art not, unless, 1. thou believe the remission of thy sins; for we are engrafted only by Faith: 2. Unless thou have had in thy soul an influence of holy graces from Christ, as from the head: 3. Unless thou work the works of Christ, and bring forth the fruits of a reformed life; for thereby thou must try whether thou be a true plant in this Vine. And lastly, if thou be of this body, thou hast some room in the affections of God's Children, or else it will be hard to prove that thou art a fellow member.

Fourthly, here we may see, that seldom comes there any good to the Church, but there is suffering for it; it cannot be redeemed but Christ must die: and if the merit of this Redemption be applied, Paul must die. It is an ill sign thou hast no true grace, when thou sufferest nothing for the grace thou trustest to: It is an ill sign that God is not with the Watch-men of Ephraim, when they suffer nothing for the efficacy of their doctrine. Neither may any think this may be prevented by meekness or wisdom, for the treasures of both these were in Christ, and yet he was a man full of sorrows.

And for conclusion, out of the whole Verse we may gather together a number of Arguments against the Cross: 1. Paul suffers: 2. One may rejoice notwithstanding afflictions: 3. The longer we bear the cross, the better able we shall be to endure it; this may be gathered out of the word [ Now. ] 4. They are such as Christ accounts his: 5. They come from the decree of God: 6. Their measure is set by God: 7. We bear them but in our course, others have gone before us, and after us must others follow: 8. Christ suffered the great brunt of God's wrath; our sufferings are but small relics, or parcels, that are left behind. 9. The measure will once be full, and that shortly: 10. They are but in the flesh for the most part: 11. Christ respects the troubles of our flesh, as well as the affliction of our spirit: 12. We must profit the Church by our sufferings.

Verse 25.

Whereof I am made a Minister, according to the dispensation of God, which is given to me, for you, to fulfill the word of God.

IN this Verse is contained the third general Reason: and it is taken from the testimony of God. Wherein he shows, that they ought to continue in the Doctrine they had received; because God by a special dispensation, had ordained him, and the rest of the faithful teachers, by their ministries, to serve to the good of the members of Christ, by fulfilling and accomplishing thereby whatsoever concerns the salvation either of Jew or Gentile.

In this dispensation I consider five things: First, who is the Author of it; GOD: Secondly, what kind of dispensation it is, viz. a household Administration, for so the word importeth: Thirdly, what he dispenseth; viz. the service of his Ministers: Fourthly, how he dispenseth; viz. by granting out a Commission to them in particular, unto me is given: Fifthly, to what end; viz. To fulfill the word of God.

From the Coherence with the 23. Verse, I note, that if men would be established in Faith and Hope they must be subject to the power of the ministry of God's Servants. From the Coherence with the former Verse, I note that if the Ministers of CHRIST do find that their service is available and powerful to profit the souls of the people, they must not think it strange, that they fall into many tribulations.

From the general consideration of the whole Verse, I observe, both the dignity and the restraint of the Ministry. The dignity of a Minister stands in three things: first, that he is God's Ambassador: Secondly, that by his Commission he is sent unto God's people, who are the only Worthies of the world: thirdly, that a great part of the efficacy of the word, rests by God's appointment upon him and his Office. The restraint is likewise in three things: first, he is a Minister or Servant; not a Lord or Savior: secondly, he receives his commandment from God: he must not run of his own head, nor hold his office by mere human ordination: thirdly, the word of God must be his ground and rule, for all his dealing, in dispensing the things of God.

Of God. ] God is the dispenser of all good things to the Church, but in special of the Ministry of his Servants, both in respect of the Embassage, and the calling of the Ambassador; and in respect of the efficacy of the Embassage; both in the preparation and power of the Teacher, and in the hearts of the hearers.

Which should teach us especially two things: First, in the Churches want of able Ministers, to seek to GOD, the great Lord of the Harvest, to send forth more Laborers. And secondly, we should reverence God's Ministers, in as much as they are the Dispensers of God's Secrets . Ministers also may hence learn, to execute their Commission with all diligence : In the declaration of the truth, approving themselves to men's Consciences, in the sight of God : with discretion , as becomes Servants of God , rebuking sin with all zeal and power . Lastly, hence ariseth the woeful estate of such Ministers as preach not the Gospel , and of such People as hear not God's Ministers , either for want of means , or through willful unbelief .

Thus of the Person dispensing.

This kind of dispensation is 〈 in non-Latin alphabet 〉 : God governeth his Church with a household government, as a Father governeth his family, not as a Tyrant, that rules what by right he owns not; nor as a Monarch, that knows not the thousand part of what he rules; nor as a Captain, that trains his Soldiers only to labor and danger while their treasures are at home; nor as a School-master, that rules children that are not his own: but as a most provident and loving Father, that keeps none but he owns them, and knows them particularly, and provides for them, and all at home .

The use is: first, for Instruction; if we would have God to rule us, with this most familiar and fatherly providence, we must then be sure, that we be of his Houshould. And that we may try, first, by the manner of God's taking possession of us: for before he comes thus to rule us, there is a strong combat between Christ and the Devil, that strong man. And if sin and Satan rule still in our hearts, the Lord is not there, neither can we serve two Masters . Secondly, by our affection to God's glory and his people: if we be right, the zeal of God's house will eat us up. Thirdly, by the gifts of God's Spirit: as namely, by the spirit of prayer; for God's house is a House of Prayer, and all his household can and do pray. Fourthly, by the privilege of the house; for if we be admitted of God, the Son doth make us free . Fifthly by the sovereignty of Christ, for as many as have this honor, they do submit themselves to be ruled, by the word, and spirit of Christ . If the Son cannot rule us, the Father will not own us. And further, if we find our selves to be of this household, we should live in the household of God; showing all faithfulness, in using our talents, and carefulness, in dispensing those earthly things that God hath trusted us withal: And also observing the orders of God's house; and not receiving appointment from the example, will, custom, or traditions of men .

The third thing is, what he dispenseth, viz. The ministry of his servants, whereof I am a minister. ] The Church hath great need of Ministers.

Quest. But what good do they to us? Ans. They are God's Ambassadors, to reconcile us to God : they are the arm of the Lord, to collect us out of the world : they are the light of the world , and the Salt of the earth : they are our spiritual Fathers to beget us to God , and Nurses after we are begotten : they are our Intercessors to God, being our mouth in public and in private, rising up in the gap, praying to stay God's anger: they are Stewards over God's house , and the Keys of heaven are delivered to them . All which should stir us up to honor and love them, with a singular love for their works sake.

Which is given to me. ] Ministers must be called by special commission from God, as well as by outward calling from man.

To fulfill the word of God. Divers things may be hence observed. First, the Word is that special treasure, and the chief portion that God hath left, both to Ministers and People. Secondly, whatsoever the word seemeth to to be unto carnal men, yet it is certain, God will see to it, that all that is in it shall be fulfilled. Thirdly, the Preachers of the Gospel, are the means to set the word a working. And therefore no wonder, though troupes of people that are not subject to the ministry of the word, find little power in it. Besides, it evidently confutes those that think by reading at home, to get enough both for knowledge and salvation: for it is preaching that by God's blessing and ordination doth put life into the word, and brings it into accomplishment. Fourthly, Quest. How may we conceive of it, that God's Ministers do fulfill the word? Ans. The word is said by them to be fulfilled four ways: 1. if we respect preaching it self: 2. if we respect the manner of preaching: 3. if we respect the suffering that follows preaching: 4. if we respect the efficacy of preaching.

For the first: Paul may be said to fulfill the word, in that he doth preach, as he was by his commission appointed: he was charged by God to preach and in obedience to God's word or will, he did preach it. It is not enough for Ministers to receive commission to preach, but they must fulfill it: and therefore woe to those Loyterers, and Non-residents, that care more to fill their barns, then to fulfill their ministration.

For the second: Ministers are said to fulfill the word, when they execute their Commission in a due manner: and this they do; first, when they preach with all diligence: secondly, when they hold out to the end, not taking pains for a Sermon or two, or a year or two, till they can get preferment, but with all constancy, persevering in the labor and work of their Ministry, till their course be ended, and the fight finished : thirdly, when they reveal all the counsel of God, that is needful for their hearers: thus Paul fulfilled the word. Acts 20.18.

Thirdly, Ministers fulfill the Word by afflictions, for thereby they confirm the hearts of their hearers: as also, thereby is fulfilled upon them that which is in Scripture so oft fore-told, should befall the faithful dispensers of the word .

Quest. Can all Ministers show their bonds for the Gospel? Ans. Nay, some can show the livings they have lewdly gotten, their ease, their dignities, their resisting of the word, faithfully taught by others, the disgraces they have cast upon their Brethren; but alas, their pains or sufferings may easily be reckoned. But woe unto them; for, for all the evil they have done, they have brought evil upon their own souls: the Lord Jesus shall consume them with the breath of his coming.

Lastly, in respect of the efficacy of the word, it is fulfilled by them; for many great things, threatened or promised in the word, were to be accomplished by them, some extraordinary, some ordinary. The extraordinary, were bound to certain times, such as were heretofore, the calling of the Gentiles, and the induration or obstinacy of the Jews; and such as are now in doing, or to be done, as the reclayming of the world, by the everlasting Gospel, the downfall of Antichrist, and the gathering of the Jews: These things have been promised in the word, and have, are, and shall be, wonderfully fulfilled by the ministry of preachers. The Ordinary are fulfilled in the Church at all times: and thus the Word is fulfilled in the elect, and in the reprobate. In the elect, Ministers fulfill the Word; 1. In converting those by the word, which were fore-ordained of God . 2. In conveying Christ to their souls: so as the word is not a bare history of the merit, and grace of Christ, but is fulfilled in the application of Christ . Rom. 8.4. 3. By dividing the word amongst them, as the food of their souls, to preserve them. 4. The application of the Promises, which are effectually in the Minister fulfilled in the hearts of the hearers . Lastly, in causing the Elect to fulfill the word, both in obeying the Word , and in persevering in the doctrine to the end. In the Reprobate they fulfill the word: 1. In hardening them, 2 Cor. 2.15. 2. By making them inexcusable by illumination: 3. In occasioning many sins through their own willful corruption, Rom. 7.8. 4. In slaying them, or by sentence cutting them off, Isaiah 11.3. Mat. 16.16. 2 Cor. 10.6.

The Use of all this is: 1. To show the necessity of continual preaching, seeing by it, the word must be fulfilled: many are still to be converted, and all to be come • orted, directed, strengthened, reproved, &c. 2. To justify the continual travail of faithful Ministers, that will never give over to exhort, reprove, convince, &c. They are enjoined to see the word of God fulfilled, and therefore no wonder though they will not let men rest in their sin and security. 3. To teach us in all temptations or afflictions, to run to the word preached, for thereby God will certainly perform all needful consolation, or direction, or humiliation. 4. To inform Ministers, that they must add indefatigable pains, since so much is to be fulfilled by them. 5. To admonish stubborn sinners, to take heed of provoking God, for if the word may not be fulfilled in their salvation, it shall be fulfilled in their induration.

Verse 26.

Which is the Mystery hid since the world began, and from all ages, but now is made manifest to his Saints.

THese words are the fourth general Reason, taken from the excellency of the Gospel: which is here described in four things: 1. By the nature of it, a Mistery: 2. By the antiquity of it, since the world began, or from ages and generations: 3. By the time of the full revelation of it, viz. Now, in the new world by Christ: 4. By the persons to whom it is revealed, viz. the Saints.

The Mistery. ] The Gospel is a great Mystery , a hidden Mystery , hidden in God : because it was a secret in the purpose and grace of the Father, before the world began. Hidden in Christ, because he was that storehouse in which the Father laid up all his treasures , that concern man's life and immortality: and because he was the meritorious cause of all our happiness. Hidden in the Word , because the Scriptures of the Prophets and Apostles, are the sacred fountains of knowledge, and originals, from the bowels of which flow the comforts of the Gospel to the Church. Hidden also in the dark shadows of the Ceremonial Law. Hidden from Adam himself in Paradise, so long as he acknowledged his happiness by the Covenant of works. Hidden from the Gentiles many hundred years, while they served dumb Idols, and had not the Sun of righteousness shining among them. Hidden from the Jews in part and comparatively, because in a manner all the Jews were ignorant of the manner of Christ's Kingdom, and of the calling of the Gentiles, and such like: comparatively, in respect of us; they had the light of a Candle, but we have the light of the Sun: and therefore John is said to be least in the Kingdom of God. Hidden from the natural man still, who cannot perceive the spiritual things of God ; no, though otherwise he abound with wit and learning. Hidden also from the very faithful, comparatively, in respect of what they shall know in the kingdom of glory; and in respect of the differences of degrees among themselves now.

Quest. But why is the doctrine of man's happiness so obscure to many, even in the Church, in these days? Ans. Man is by nature covered with the veil of original blindness ; and besides, he is bewitched with the deceitfulness of his actual sins , the God of this world, with his wiles and subtleties, his deepness and his methodes, blindeth many thousands, to their destruction, that he may hide the Gospel from them . Also evil thoughts nursed and fortified, as thick clouds, hide the light from diverse: to some, in judgment, Christ speaks in Parables : others shall never have the light was offered, because they used not the light they had. The envious man in many places sows the tares of corrupt doctrine. And unto many congregations for want of sincere preaching, Immortality and life is not yet brought unto light , besides, the transplendencie of the doctrine it self is such as exceeds the capacity of the most.

Quest. But how comes it, that even the godly themselves in all places, attain to so small a measure of knowledge in the Gospel? Ans. There are remnants of natural blindness, even in the best: and the sin that hangs on so fast is not without pollution, and an obscuring property. Faith also, that should have principal use in conveying this light, is not without some mixtures of doubts and other dross. Affections are not without their fumes, which beeloud the understanding: sometimes they want the means, sometimes they are negligent in the use of them; and to see perfectly is the only privilege of the new Jerusalem, that is above.

The Uses are for Reproof, for Information, for Instruction, and for Consolation.

First, it reproves the horrible profaneness of those that so securely contemn the Gospel, so sacred a Mystery: and fearful is the curse with which God doth avenge the quarrel of his word, even this, that unto these men, the Scriptures both read and preached, are a sealed Book . And is the Gospel a Mystery? then singular is their dotage and madness, that say, they know as much as any of them all can teach them.

Secondly, we may hereby be informed concerning the necessity of preaching: the greater the Mystery is, the greater need of laborious and studious men, that are thereunto set apart, to make manifest those secrets of the Kingdom: for this is the appointment of God our Savior, that by preaching committed to certain men, thereunto sanctified, (as the Apostle saith,) the word promised before the world began, should be manifested in due time .

Thirdly, this should teach us diverse duties: 1. Let every man account of faithful Teachers, as the Ministers of Christ, and such as dispence the Mysteries of God . 2. We must bring Faith to the Gospel, else it will not profit : Reason and Sense are no competent Guides or Judges in these divine Mysteries. And the Lord hath commanded these secrets to be manifested and revealed by the Scriptures, for the trial of his Elect, and for the exercise of their obedience, in believing as well as in doing . 3. As we should bring a resolution to believe God's word in all things, though it be never so contrary to sense, and to common reason of the world. So when the Lord doth reveal his Promises and Statutes to us, we should hide them in our hearts as great Jewels and worthy Treasures, meet to be kept in our secretest remembrance, and the very bowels of our Affections . 4. This Doctrine urgeth the necessity of observing the rules of preparation: and to this purpose we may find five things charged upon us, all drawn from this consideration of the Mystery of the Gospel. First, we must be sure we he turned to the Lord by true repentance ; for till then, the veil cannot be taken away : though the word were never so plain in it self, yet we cannot discern it, by reason our understandings are covered with a veil, and no man can look upon this bright Sun, till his eyes be anointed with eye-salve . Secondly, in as much as the Book is sealed with seven seals, and no man nor Angels is able powerfully to unfold and open God's eternal comforts to the conscience of man for his salvation, save only the Lyon of the Tribe of Judah, which is also the Lamb slain, having seven eyes, which are the seven Spirits of God : therefore in acknowledgement of his wisdom and power, we must go unto him, importunately begging this Blessing, for his glory, that the Book may be opened, even to enrich us ; and that to this end he would make acceptable the odors of our desires and prayers to God. Thirdly, we must remove lets; for if it be a mystery in it self, we had not need to bring hardness of heart with us, or worldly cares, or troubled affections, or a sluggish spirit, or prejudicate opinions, or inordinate lusts, or any such impediments. Fourthly, we must bring with us the loan and advantage of former doctrine communicated to us: for to him that hath for practice and increase, shall be given; but from him, that hath not for employment and conscionable use, shall be taken away that which he hath . Fifthly, we must bring a pure Conscience, as a holy vessel, to receive this mystery of faith in : and the conscience is then pure, when it is purified by the blood of Christ, and doth daily excite the desire of purity of heart and life, bearing with the love and liking of no sin.

Ministers also must here learn, with all reverence and painfulness, to behave themselves as becometh those great Mysteries: they must not only be clean themselves by holiness of heart and life, but must in compassion to the People, and the holy fear of the Majesty of God's truth and presence, teach with power, frequency, perspecuitie & authority, and since the Lord hath made them his Stewards of his Mysteries, and holy Jewels, and Treasures, it is required of them that they be faithful , both in applying them to the right owners, and in setting them out according to their truth.

Lastly, the meditation hereof may serve for singular comfort to all those that find mercy from the Lord in the revelation of his Mystery: blessed are their eyes that see it, and their ears that hear it . They are more happy then many millions of men besides.

Hid since the world began, and from ages. ] 〈 in non-Latin alphabet 〉 . The first of these words is diversely accepted, sometimes it is translated from Eternity, as Psal. 52.1. The goodness of the Lord hath endured from all eternity, as Beza thinks, writing on Luke 1.70. sometimes, Since the world began, as Luke 1.70. Acts 3.21. sometimes it signifieth but of old, or a long time ago: as the Hebrew word (which is thought to answer it) is rendered, Psal. 119.52. sometimes it is taken for the space of a man's life, as Peter said; Thou shalt not wash my feet, 〈 in non-Latin alphabet 〉 , that is, never while I live: and in the 3. Ephes. vlt. there is such a phrase as this, Glory to God, &c. 〈 in non-Latin alphabet 〉 : as if it should be rendered unto or throughout all the generations of the world of worlds, that is, of the world to come. And 2 Pet. 3. vlt. he saith, glory to him, 〈 in non-Latin alphabet 〉 : that is, henceforth, to the day of eternity. There is unto man two worlds: the one begins with his life, the other with his death. But some would have it thus, 〈 in non-Latin alphabet 〉 , à seculis, i. à filijs seculi huius, from the men of this world: sometimes the word notes the state of things in the world, as Rom. 12.2. 〈 in non-Latin alphabet 〉 , Be not conformed to this World: and Ephes. 2.2. 〈 in non-Latin alphabet 〉 ; According to the course of this world ▪ but other render it Ages ; and so from ages, may note the time of the Gentiles, or the time since the world began: so that it is well rendered, in the last Translation, [ Hid from ages, and from generations, ] And if any will have the two words distinguished, then it may be from ages, quoad Tempora ; from generations, quoad successiones hominum ; but howsoever it is, it fully imports the great antiquity of the Gospel. If the Papists will plead antiquity, let them have recourse to the Word, or if their Trumperie will not bear the trial of this antiquity, it is because there is no truth in them; and let this be a sufficient stay to all godly minds, that our Doctrine is grounded upon the Doctrine of the Prophets, Patriarchs, and Apostles, which are the best ancients: but this is general.

Ages, and generations. ] From the particular consideration • f these words diverse things will arise.

First, the transitory estate of the world may here be noted: the things of the world in their best frame are so mutable, that they expire and are altered with varieties, and the men of the world have but their short time, and then they go out and leave their rooms to their succeeding generation; which may serve for diverse uses, if it be seriously thought on. First, it should cause us to fear him that cannot only change us, but mowe down with his Sithe whole generations of men, before whom the nations are but as a little dust of the balance, or drop of the Bucket : and we should also magnify and adore that God, that is of himself subject to no change, and lives for evermore . Secondly, it should make us in love with the world of worlds : and to admire the blessed estate of such as shall be accounted worthy to obtain that world, and the resurrection from the dead , to such an Angelical and unchangeable condition; and to this end we should be quickened to a serious preparation for the world to come, seeing we have but our turn and course upon earth, we should not fashion our selves to this world : we should refuse to square our actions according to the lusts and humors of men : let us serve, not the time nor the fancies of men, but the King of times . Secondly, we should look to it, that neither the cares of this world choke, nor the God of this world hide or take from us, the word of the kingdom . Thirdly, and if we must not serve the men of the world, nor the things of the world, much less may we serve sin: for if any man be a servant to sin, he shall not abide in the house to the next world . Fourthly, this may abate the great opinion of the wisdom of this world: for what shall it profit me to have great skill to get money and means for this life, if I have no skill or wisdom for the saving of my soul? What shall it advantage me to have a nature and carriage, tilled and fitted for the winning of friends for this world, if I know not how to make me friends for a better world? what availeth it to have gifts for an eminent place, in man's Common-wealth, and for want of grace be not acknowledged of the Common-wealth of Israel? to what purpose is it to be a Disputer of this world, and in the day of Christ to be swallowed up with amazed silence, as not having a word to • ay for thy poor soul? And yet providence for our future estate may be learned from these Children of this world. For if the Children of sin, be so industrious to make shift for their time, how much more should the hearts of the Children of eternity be enlarged to an inflamed care of large provision for their mortal estate? Fifthly, this should embolden us to a willing forsaking of our selves, in the worst of all outward trials, which is, to forgo even all for Christ's sake and the Gospels, if we be put to it. What great thing is it to part with that little All that we have in this world, seeing it could serve us but for a little time, and at length we must leave all? and besides, by a voluntary abregation we shall be advantaged in the gain of an eternal recompense of reward a hundred-fold better.

[unspec 2] Again, in that the Gospel is hid from whole Ages▪ and Generations of men, we may see that whole multitudes may be in a miserable estate; and that it is no privilege for any in sinning, that many are such sinners. [unspec 3] Neither is multitude, or succession of men, in one mind for matters of Religion, any note of the true Church. For here are whole ages, and many successions of men, that all lived and died without the knowledge of the Gospel: it is a slender prop for faith to rest on, to say our Fathers, and forefathers [unspec 4] lived and died in this or that mind or opinion. Further, we may observe hence the infectiousnesse of sin: how naturally it will spread, even to the poisoning of whole Worlds of men. If sin but once get a fountain if the Lord stop it not, into what rivers of contagion will it defuse it self? [unspec 5] Also, we may see how fearful a thing it is to fall into the hands of an angry God, since the lives of so many millions cannot find pity or pardon with [unspec 6] him. And the insensibleness of sinners may hence be noted also. When would those ages and generations of men have awaked out of their idolatrous sleep, if the Lord by the voice of his Son, and his Servants, had [unspec 7] not awaked them? Moreover, it may be manifest from hence, that the Lord in dispensing his grace, is not moved by any outward things: for what can any person or people have to commend them by to God, which those Nations had not? Lastly, we may here see it verified, that God's judgments are like a great deep: it is not for man to conceive that he should be able to search into them. Yet least any should stand still, and be swallowed up with amazement, at the fall and ruin of those worlds of men, let him consider of these things following. First, that these people were instructed by the Creatures, and had a Law written in their hearts . Secondly, that these terrible desertions, and exquisite judgments, were deserved by an infinite measure of horrible • inns: which if we could soundly consider • of, our Objections about their falls would be much dulled. Thirdly, that it is God that prescribes and describeth Justice: and therefore things are just, because he doth them; not that first man must pronounce them just, and then God will do them. Fourthly, that the reasons of this dealing may be just, though not expressed unto us. Fifthly, that Christians are charged to be wise to sobriety: they may not let their thoughts run as far as they will, but must let God alone with his secret judgments. Sixthly, that the things are now strange and obscure, shall be more fully revealed in the day of Christ, when all shall be cleared and made manifest.

Object. But some Papist may say, it is plain by these words, that the Scripture is hard, and not fit for the common people, seeing it is called a mystery?

Answ. This place cannot help them; because it is said, that now it is revealed; and so their cavil comes out of season. 2 Because it is, and was hidden from carnal men, not from God's servants: we do not wonder though the Scriptures be as a soaled Book unto such carnal wretches as they are.

Now revealed. ] God hath revealed the mistery of his Will diverse ways: first, by Dreams: by Day-visions: by Types and Sacraments: by Angels: by Prophets, and extraordinary Men: by CHRIST, appearing in our Nature: by his Spirit: by the Scriptures, and by the ordinary Preaching of the Ministers Dreams, Visions, and Types, were peculiar in a manner to the old Testament: the ministry of Christ, in his own person: of the Prophets, and extraordinary Men, and Angels, is now ceased: so as unto us this Mystery is revealed, by the Spirit, in the ministry of God's Servants, and in the use of the Scriptures.

Quest. But was not the Gospel revealed till now, since CHRIST?

Answ. Yes, it was: as these places may prove, John 8.56. Abraham saw his days, and Moses wrote of him. All the Prophets gave witness unto Christ, Act. 10.43. Rom. 1.2. Christ is the same yesterday, and today, and forever, Hebr. 13.8. but the Gospel was hidden in respect of the time, of the manifestation, of the glory of Christ, especially, to the Gentiles, and diverse things in the manner of Christ's kingdom were not revealed unto them : as also in respect of clearness of revelation, and the more ordinary life and power of the graces of the Messias, and the more plentiful efusion of the gifts of the spirit. Fifthly, that it was not revealed before, viz. as it is now, they had before Christ 〈 in non-Latin alphabet 〉 , that is, the promise of the Messias to be exhibited, and we have 〈 in non-Latin alphabet 〉 , the tidings of the Messias exhibited. Two things may be here observed.

First, That God's Servants may know their own particular blessedness for he saith, it is revealed to the Saints.

Secondly, that the seasons of the revelation of the Gospel, in the power of it, are singular privileges, and greatly to be heeded, and therefore woe is to those souls that neglect such days of grace, it is double condemnation. It is damnable to sit in darkness, and have no means of life, but it is much more the condemnation of these worlds of profane persons, that light is come into the world: yea, into the Country: yea, even to their own Towns and Congregations; and yet they will love darkness rather then light. And on the other side, it should teach men that know the times of such visitation, both to bear witness to the light, by presence, countenance, maintenance, and establishing of it for them and theirs; and also to walk as the children of the light, even as a people exceedingly privileged, and blessed of God.

To his Saints. ] The word Saint is sometime given to Christ , sometimes to Angels , sometimes to the blessed in heaven , sometimes to the faithful on earth . The Pope hath his Saints, and such are the choice of the most desperate Traitors, as he ordereth his Canonisations in our days: And the world hath his Saints to; and they are civil honest men: but here, by Saints, he meaneth the Faithful on Earth; and they are Saints, that are holy by the righteousness of Faith : that have the spirit of Sanctification : that are separate from sinners, by a holy calling : that are reformed from the principal evils of their former conversation : that call upon the name of the Lord : that are consecrate to God in special holiness of life.

Quest. But if a man live civilly in the world, will not that serve the turn?

Answ. It will not: our righteousness must exceed the righteousness of the Scribes and Pharisees. And it may be profitable oft to recount the defects of the civil honest man. First, he wants sincerity in the first Table. Secondly, he sticks not at the inward corruptions of the second Table. Thirdly, his praise is of men, in his best actions, or else some other corrupt ends. Fourthly, he is wholly void of the inward worship of God, and in the outward he is either secure or superstitious. Fifthly, he never traveled in the new birth for his honesty. Sixthly, he wants the righteousness of Faith. Seventhly, for the most part his heart is not sound nor upright in his family, especially for matter of God's worship.

Verse 27.

To whom God would make known what is the riches of his glorious mystery among the Gentiles, which riches is Christ in you for hope of glory.

THese words contain the fifth general reason, taken from the excellency of the subject; the Gospel in the preaching of it propounds unto men: and that is Christ. And in this revelation of Christ, consider, 1. to whom: viz. to the Saints: 2. by whom: viz. God: 3. what is the cause, viz. the Will and good Pleasure of God. He would. 4. the manner: 1. if we respect the unregenerate world, it is in a Mistery. 2. if we respect the grace communicated, it is a glorious and rich mistery. 3. if we respect the place where Christ as a Sun of righteousness riseth: it is in you : that is, in the heart of man. 4. if we respect the persons he makes choice of, it is the miserable Gentiles. Amongst the Gentiles. 5. if we respect future things, he is revealed as the hope of glory.

To whom. ] Of the persons to whom, I have spoken in the end of the former verse: only this Doctrine may be added. That only the Saints, that is, holy men, find Treasures & Riches in the power of the glorious Gospel of Christ. The Lord's secret is only with them that fear him : till faith be revealed men are shut up , as in a dungeon or prison; the Lord speaks peace only to his people and his Saints . The righteousness of God is revealed to the just man that will live by faith . Flesh and blood, till there be a new birth, is not capable of this revelation , men that hate to be reformed have nothing to do with God's Covenant . Hence we may see where the fault is when men be so averse, and unteachable, when people have the means and cannot understand to profit and do good, it is only in their own hearts, lusts, and wickedness of life: and therefore let everyone that would grow rich in knowledge, labor to be abundant in practice, for the saving knowledge of this mystery increaseth, as grace and holiness groweth.

God.] Doct. God is the author of all saving knowledge: he is the Father of lights. The use is therefore: First, if any man lack wisdom, let him ask it of God . Secondly, let all that would have knowledge use good means: Those people that are too wise to use reading, hearing, conference, and Prayer, are but in a miserable case; those they account • illy people, even as Babes and Sucklings , in comparison of them, carry away the blessing, while they live and die in their sins. Thirdly, in the ministry of men, we must believe them no farther then they bring warrant from the word of God: it is God's word, and not men sayings or precepts, must be our guide: a fear of God bred by man's precepts will be in vain . Fourthly, we should prize every dram of true knowledge got from the Word, at a high rate, even to excel all other things, as being the peculiar gift of God.

Would. ] The reason of the dispensation of spiritual favors in Christ, are not in us, neither in will nor work, but in the good pleasure of God's will, which should teach us with so much the more thankfulness to express our admiration of God's love, that could find nothing in us but cause of hate, even forever; what are we, or what are our fathers houses, that we should be thus exalted in the Courts of our God? and withal, we should in all things resign our selves over to God's will, as the highest cause of all things: we should rest in his approving will, as our chiefest happiness, and obey his prescribing will, as the absolutest and perfectest form of holiness, and be subject to his disposing will, being patient in all trials and troubles, because he did it . Lastly, this might break to powder carnal hopes: how canst thou plead, thou hopest that God will save thy soul, seeing there is simply nothing in thee that the Lord cares for; and thou hast not sought his grace by sound Repentance and true Faith?

Make known. ] Divers things have been noted before, concerning this manifestation and revelation of the Gospel: that which only I will here add is the effects of it. The proper effect of the powerful publication of the Gospel is, to bring life and immortality to light : But the accidental effect, is to make variance and oppositions amongst men▪ When CHRIST comes in this manner, he comes not to bring peace: as the Fan scattereth the Chaff from the Wheat, so is the word, powerfully preached. I need go no further then this City for an instance; though matters of controversy have been wholly forborne, and differences in matters about Church-government and ceremonies have not been so much as touched with public preachings; and that matter of regeneration, faith, and sanctification, hath been almost only urged: yet see what stirs; what differences of censures; what indignation at the reformation of any souls that have been wrought upon by the word; what invectives; what strange reports; what abhominable lies, and slanders have been almost weekly raised, and divulged throughout all the Country round about?

What is the riches of the glory. ] The Apostles variety, and effectual terms are to be noted, though he have spoken much, yet he is not drawn dry; but speaks still with great feeling and efficacy, both of words and matter. A • d indeed as any men are more holy, they have the more deep & tender Affections in the meditation of the glory of the things of the Gospel. This holy man cannot fall upon the mention of the Gospel, but his affections burst out into great terms of admiration, as if he thirsted after variety of words to express his inward estimation: and as it is a sign of a sanctifying disposition to be so affected; so, when we see holy men striving for words to express the glory of spiritual things, it may secretly condemn the coldness and barrainnesse of our dull spirits, that usually through the deceitfulness of sin, prove to have the dullest affections, where we should be most stirred: and the Apostle doth well in seeking these affecting terms, that so he might excite affection and appetite in the hearers; for people will no longer profit by the word, then they admire it, and long after it with estimation: and therefore it should be a holy discretion in Ministers, to study by all means to teach in such a manner as might most stir affection and just admiration at the power & fitness of the Word. But here a question may be asked. Say that we have gotten a great affection to the Word, and that we do highly esteem of it, and long after it, what must we do to keep this appetite, that we lose it not, and that it die not in us by little and little? I answer: thou must look to thyself in five things. First, take heed of evil company: the people that cried out, for very admiration, Hosanna, blessed be he that cometh in the name of the Lord ; when they were gotten among the Scribes and Pharisees, had altered their note, into Crucify him, crucify him. Secondly, thou must purge often, that is, thou must, by mortification, be oft in humbling thy soul, by confession and sorrow to God in prayer; else fullness and satiety will over-charge this appetite, for so must he do that hath a stomach apt to be filled with ill humors: as experience, both in body and soul shows. Thirdly, if thou wouldest not despise prophesying, thou must try all things, and keep that which is good ; which thou doest if thou observe these two rules: 1. if in hearing such Ministers as have either their hearts, or the doctrine unsound, thou separate the precious from the vile : 2. If in hearing the best men, thou be especially careful to keep that part of Doctrine, as did particularly touch thee, and so was in a special manner good for thee. Fourthly, thou must look to thyself, that the profits, pleasures, or lusts of the world, steal not away thy heart from communion with God, in the means. Whoredom & Wine, and the cares of this life, &c. will take away any man's heart . Fifthly, thou must exercise thyself in the rest of God's Ordinances, else disvse in one, will in time breed contempt of all, and God will not have all the honor given to one of his ordinances; and doth of purpose many times withdraw his blessing, (which is the bellows of affection and estimation) from one of his ordinances, because he will be sought in all.

Again, out of the Apostles terms, we may observe the great excellency of the Gospel: for wit, it is a mystery most deep: for worth, it is riches: and for credit, it is glory.

Riches.] Doct. The true knowledge of Christ is a rich knowledge. Hence the Corinthians are said to be rich in knowledge : and Paul compares it with, and commends it beyond, all earthly riches : and it is so both in respect of the Object, which is CHRIST, the fountain of all Treasure; and in respect of the nature of it, being a part of eternal life ; and in respect of the effects, because it makes a man rich in grace. And it appears by the contrary; for to be blind is to be poor, and naked, and miserable : and therefore they are far wide that think all this studying of the Scriptures, and following Sermons, will make men beggars; they remember not that to take the Gospel from Jerusalem, was to leave their Houses, as well as God's House, desolate : and the want of the knowledge of GOD in the Land, was the cause the Lord contended with them by so many judgments : and if any Nation under Heaven may avouch the truth thereof, this English Nation may: for we may well say, the Gospel hath been a rich Gospel unto us: it hath brought us Peace, and Prosperity within our walls, and abundance into all the quarters and corners of the Land. Hence also we may gather a trial of our faith: for if we have faith, we are careful to seek, and as glad to find, saving knowledge, as the carnal man is to find his earthly wealth. Parents also may hence know which way to go about to make their children happy, even by stirring up in their hearts the instruction and nurture of the Lord.

Glorious.] Doct. This mistery is glorious; and it is so. First, if we respect the original of it: it was begotten and conceived in the bosom of Eternity. Secondly, if we respect the persons employed in the ministry of it, viz. GOD himself, CHRIST, Angels, and the choice of men. Thirdly, if we respect the effects: It brings glory to God; for upon the opening of the Book by the Lamb, there followeth Hymns to God . It brings a glorious rest to the hearts of Christians, when they are satisfied in the assurance of the tidings of God's love, and purged of those unruly affections that so tormoiled their hearts before . Besides, the glorious privileges which after men are called out of darkness, they enjoy in this marvelous light . Finally, it shows a Christian the glory of Heaven: this should comfort God's Servants against the scorns of the world, and troubles of life. The Gospel with disgrace and much want, is a great portion; and it matters not how we be esteemed in the eyes of the world, if we be made glorious by the Gospel in God's eyes; and in the eyes of the Saints: they are glorious times when the Gospel works openly in the life and power of it.

Among the Gentiles. ] In the calling of the Gentiles, we may inform and instruct our selves many ways.

First, it should settle us in the assurance of the truth of God's promises. Never any promises more unlikely: and besides, they lay dead for a long time. That which Noah foretold, is come to pass▪ for laphet is persuaded to dwell in the Tents of Sem . That sea of knowledge, which Isaiah spake of, is likewise gloriously accomplished among the Churches of the Gentiles . Jeremiah said the Gentiles should come unto God from the ends of the earth, and it is fulfilled . The concourse to the preaching of the word, which Micah and Zacharias foretold, is likewise verified .

Secondly, we may hence see that the word will make great alterations where it comes.

Thirdly, that God is tied to no place nor people: if the Jews will not bring forth fruits worthy of the Gospel, but despise it; the Lord will provoke them to envy: even calling unto himself a people that sought him not.

Fourthly, that they that are last may be first, and that they that now are not under mercy, may go to Heaven before us.

Fifthly, that as any people are more sensible of their misery without grace▪ they more see the riches of their calling. The Gentiles that wallowed in sin, and wickedness, see a wonderful glory in Religion, when by the Gospel they are converted. And that may be the reason why Publican's and sinners are so deeply affected, and inwardly touched, when civil honest men are scarcely moved with any sense of the need of their conversion.

Sixthly, their conversion may assure us, that none are so miserable but the Gospel can make them happy.

Seventhly, we may see cause to bewail the hardness of our hearts. Can the Gospel conquer so mightily and effectually, these worlds of people, to the obedience of faith, and such a tender sense of the glorious riches thereof: and are our hearts no more melted and stirred within us? Though the Lord cry and roar, and stir up himself in his jealousy, as a man of war, yet are we deaf, and hear not; and blind, and see not.

Eyghtly, in that he saith, that this mistery is glorious among the Gentiles, it shows, that the Monarchy of CHRIST over these conquered Gentiles, is truly glorious. Which may justly confound our Statists and Politicians, that can see no glory but in earthly kingdoms.

Ninthly, let us that are abjects of the Gentiles, that have no true honor but by God's covenant, draw water with joy out of these Wels of Salvation : and lastly, our calling, that are Gentiles by nature, should make us in compassion of the Jewish-nation, pray heartily for their restoring; since they were cut off, that we might be grafted on : and the Law came out of Zion, and the word of the Lord out of Jerusalem .

Which riche • is Christ in you. ] Out of these words 4. things may be observed.

First, that there is one and the selfsame happiness, conferred by the Gospel to all the faithful; the same I say, in nature and quality, though not the same in quantity, the same spiritual meat, and the same spiritual drink ; the same GOD, and Father, the same CHRIST, and Savior▪ the same means, and the same merits, the same graces, and the same glory. Which may serve for good use. For if the Lord give us the same wages he did his best Servants, we should strive to do the same work: we should bewail our sins with the same sorrow, and watch over our lives with the same care, and abound in the same fruits of righteousness, and live by faith in all trials and temptations, as they did. And again, it may be comfortable for penitent sinners. For the same God that had mercy on David, will confirm unto them (if they truly desire his favor, and will forsake their own imaginations) by an everlasting covenant, the sure mercies of David . And if by faith we prove our selves the children of faithful Abraham, we shall be blessed with Abraham .

Secondly, that Christ is the only true riches of the Christian. 2 Cor. 8.9. Eph. 1, 7. & 2.7. & 3.8. Heb. 11.26. This may serve for diverse uses. 1. To warn us, that we despise not poor Christians, seeing they are made rich in the faith of CHRIST, and heirs of the Kingdom . They are truly rich men, though they be never so mean in the world. 2. Let us all look to our selves, that we despise not this riches of the bountifulness of God, when in the Gospel it is offered unto us: though we may go on with the hardness of our not repenting hearts, yet if by speedy repentance we prevent not our ruin, we shall heap up wrath against the day of wrath, even the day of the declaration of the just vengeance of God upon such obstinate and secure sinners . 3. Let not worldly rich men glory in their riches , but rather use their outward riches as helps to further them unto this true treasure: else their riches shall not shelter them in the day of God's wrath against the woes denounced against them . Lastly, would any man know some sure way how to thrive with great success in these spiritual riches, let him then amongst other things, especially, remember to pray hard: for the Lord is rich to all them that call upon him .

Thirdly, CHRIST is in the faithful : he lives in them : he dwells in them : but that this doctrine may be more fully understood, I propound five things.

• 1. How Christ is conceived into the soul of the faithful.
• 2. By what effects he discovereth himself to be there.
• 3. What they get by his coming.
• 4. What entertainment they ought to give him.
• 5. Who have not Christ in them.

For the first, there is this order. First, God secretly gives Christ to the believer, and the believer to Christ : then Christ begins to manifest himself, riding in the Chariot of the word . The word (that before was a dead letter) receiveth life by the presence of Christ, and that both in the Law and the Gospel. The law being made alive, attacheth the particular sinner, and playeth upon him the part of a Sergeant, accuser, Jailor, or Judge. And the sinner putting in baile, the Law brings him to Christ, and will not let him go to another ▪ then the Gospel gets alive, and crucifies Christ before his eyes : and propounds variety of sweet promises. The sinner being beaten, and wounded almost to death before he would yield to the arrest of the Law; seeing now whither he is brought, laments with unspeakable groans his own sins, and the horrible torments he sees the Son of God put to, for his sake: and at the same time the spirit of the Son working faith, a wide door is opened, Christ enters in with invaluable joys, wrought in the heart of the sinner.

Now if you ask by what effects Christ discovers himself to be there. I answer: there is a light (when Christ comes in) that gives the knowledge of the glory of God, in the face of Christ . And being ravished, they behold as in a mirror, the glory of God, and are transformed into the same Image, the spirit of God, making them suddenly new Creatures . 2. The convert now finds a savor of the things of the spirit: and his heart is bowed to be subject to the law of God . 3. He is baptized with the fire of zeal, and holy affections, and desires . 4. There appears a battle and combat in the soul, and much Iusting on either side, the spirit resisting with tears, and strong cries. 5. In this combat Christ undertaking the battle, sends out by his ordinances, his arrests, and apprehends one by one, every imagination that rebelliously puts it self forward in the opposition, and exalts it self, and will not leave till it be brought in subjection, so as the obedience of Christ may have the upper hand . 6. The spirit of the Son discovers himself as a spirit of supplications, by which the tender infant begins to learn with holy desires, and secret encouragements to speak in God's language, and by prayer to make known his griefs and wants, in the best manner, uttering his affiance in God, as a Father . 7. The love of God, and of Christ, and of God's Word, and God's people, is shed abroad in his heart, and it now constraineth him to holy duties . 8. The body grows dead in respect of sin, and the spirit is life for righteousness sake : resolution more and more increasing, both for reformation of sin, and new obedience. 9. He finds himself proclaimed free, the prison door set open, his fetters knocked off, his wounds made by the law healing apace, his debts paid, and himself in a new world, enjoining a true lubile. . 10. He lives thence-forward by the faith of the Son of God, for Salvation, for Iustifica • ion, and for preservation . 11. The heavenly dew of spiritual joys, often water and refresh his heart in the use of the means, with delightful peace and tranquility in his heart and conscience . Lastly, in a holy covenanting with God, his daily purposes and desires are to cleave unto God, deuoting and consecrating himself and his vowed sacrifices unto God, in the mediation of Christ.

Thirdly, the benefits he hath by the inhabitation of CHRIST, are such as these. 1. GOD is in Christ, reconciling him, not imputing his sins . 2. Christ is made unto him Wisdom, Sanctification, Righteousness, and Redemption . 3. All the promises of Christ are to him, Yea, and Amen: having the earnest given in the spirit, and the same sealed by the same spirit . 4. He is not destitute of any heavenly gifts , but hath the seeds and beginnings of all saving graces. 5. The grace of Christ shall be sufficient against all temptations, by the power of Christ, that dwells in him, and as his outward afflictions do abound, so shall the consolations of Christ abound also . 6. Paul is his, and Apollo is his; yea, all things are his, as he is Christ's , hath his interest in all the means of salvation. 7. God hath given him Christ, how shall he not with him give him all other things also ? Finally, eternal life is the gift of God, in, and with Jesus Christ .

For the fourth, if you ask what you must do when you find Christ in your hearts. I answer, if you live in the spirit, walk in the spirit , let old things pass, and all things be new: for if you be in Christ Jesus, you must be new Creatures , the old conversation in times past will not now serve turn, but the old man with his deceiveable Iusts must be cast off : Now thou must learn also to live by faith, and not by sense, and carnal hopes as thou hast done. For CHRIST keeps his residence in our hearts by faith : for in that we henceforth live in the flesh, we must resolve to live by the faith of the Son of God that liveth in us : being assured that in him are all the treasures of holiness and happiness. And to this end thou must pray constantly to God, that thou mayst be able to discern the length, breadth, depth, & height of this love and loving presence of Christ . For otherwise it is a knowledge passeth all natural understanding, and his working in us is above all we can ask or think. Why should a Christian fear any want, that carrieth a Mine of treasure within his own breast? And what a shame is it that we grow not exceeding rich, seeing there is nothing but Faith and Prayer will get it ? and why should we fear either tribulation, or persecution, pain, or peril, seeing this is our victory, even of faith, and we are assured that in the end we shall be in all these things more then conquerors through him that loveth us, and lives in us ?

Further, doth the spirit of meekness, and of Christ, dwell in thee? Oh then, above many things learn lowliness and humility , and if the Lord give thee a tender and a harmless heart, watch with all carefulness that thou be not beguiled from the innocent simplicity that is in Christ Jesus . Lastly, thou must labor for inward sincerity, both of thoughts and affections: thy heart is Christ's chamber of presence, where he always resides, and as thou art careful to look to thy behavior because of man's presence, so must thou much more look to thy heart, to keep it clean, and pure, and chaste, and every day to dress it new, since the King of glory is come, in to dwell with thee. Men would be very careful to look to that room where they would give their best entertainment. Alas, we have no better room then our hearts to welcome our Savior into: and shall not we keep them with all diligence? woe be to us, if we tempt or grieve him by our inward uncleanness.

[unspec 5] Now for the fifth point, there are seven ill signs that Christ dwells not in a man's heart.

First, when a man savors nothing but carnal things.

Secondly, when a man hath, or desires, or esteems, or labors after no other knowledge, but what is ordinary or natural.

Thirdly, when a man makes no conscience of inward sins.

Fourthly, when a man hath no zeal in God's worship, or holy affections towards God, and his people, and his word.

Fifthly, when a man hath not a faith that he can live by.

Sixthly, when a man never feels the heavenly joys of Christ in his heart.

Seventhly, when a man can live in any gross sin, without trouble and anguish of spirit or desire, and endeavor to break it off by repentance.

The hope of glory. ] The riches of a Christian are either in this life, and so it lies in the grace of JESUS CHRIST; or else in the world to come, and so it is glory, even a most glorious and admirable excellency of felicity; which shall have in it eternal righteousness, and the continual blessed vision of God, eternal joys, and perfection of all things round about, everlasting honor, and singular esteem, most sweet society with holy Angels, and blessed Saints, with unspeakable peace, and rest; together, with that admirable clarification of the very bodies of the righteous.

The consideration hereof should allure us to the continual thought of Heaven, and to a fervent affection after it, striving to express our hope of Heaven, by a conversation that tends to glory and immortality: and to this end we should be importunate with the Lord, to show us this glory by the spirit of revelation, that we may be able profitably to solace our souls in the midst of the temptations and afflictions of this world, with the serious contemplation of our right, in Jesus Christ, to this admirable glory, that is to be revealed. And the meditation of the glory poor Christians shall one day have, should teach us to honor them now, and receive them into our hearty and inward society, and to use them as such, as we are assured are the heirs of more glory then this world is worth: and lastly, do we look for glory from God in another world, then we should seek to glorify GOD in all things, with all our might in this world.

Secondly, we may in these words note, that where Christ will glory in another world, there he is the hope of glory in this world. A Christian holds his glory by this Tenure. Now concerning this hope, many things have been noted already upon the fourth verse, and upon the 23. verse: and therefore thither I refer the Reader.

Verse 28.

Whom we preach, admonishing every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus.

IN this verse is contained the sixth general Reason, taken from the end and profitable effect of the Gospel. If they continue constant, by the power of the word, they will be made fit to be presented in some measure of ripeness and perfection, unto God, in Jesus Christ.

Two things are in the verse to be observed: the Means, and the End: the means is preaching; which is amplified by the parts of it, admonishing and teaching, and by the manner of it, in all wisdom.

Whom we preach. ] The reason why the Apostle falls so often into the mention and praise of their preaching, is to rescue it from the contempt, under which many times it lay disgraced.

There are four things may be observed here, which tend to express the honor of the ministry in this place. 1. They are as it were, the Lord's high treasurers, to dispense the riches of the kingdom of Jesus Christ. And if such an office be in such request under earthly Princes, what is it to be so honored of the Prince of all Princes? All the world is beholding to the ministry, for they show that Mine of incomparable Treasure; they dig it up; they offer it as spiritual Merchants: yea, the Lord by them doth as it were, particularly enrich all Christians. 2. This honor of publishing the Gospel, is now taken from the very Angels, and given to them: now We, not the Angels, preach unto you. 3. They have the best subject that ever men had to entreat of: all other Sciences are base, in comparison of them, they entreat of Christ, and grace, and glory, forever by him: nay, 4. herein differs preaching from all other relations whatsoever, that they do not preach of Christ, but they preach CHRIST, that is, they give what they speak of.

And these three little words express diversely the duty of Ministers. 1. they must preach, that is plain. 2. they must preach diligently, which may be gathered from the expressing of it in the present-tense: It was not a sufficient excuse, we have preached as diligently as any in our young times, or before we came to such preferment: No, this must be the comfort of a Minister, and his continual plea; we do preach; not, we have preached. 3. They must preach CHRIST, that is, that part of Divinity that concerns Redemption, Justification, and Sanctification. 4. They must labor in preaching, to express as much as lies in them, consent. Consent, I say, with the Prophets, and Apostles, and consent with their fellow Ministers; We, not I, there is one only truth for all Ministers to teach. 5. They must resolve to win the honor and reputation of their ministry, for the work of it, not from the reward of it: they must get their credit by preaching, not by their great livings.

And from hence also is impliedly to be collected the just reproof of many Ministers.

1. Such as preach not: some would preach and cannot: some can preach but will not: some neither can nor will, all shall be judged accordingly in the day of Christ, when he shall call for an account of their Stewardship.

2. Such as preach, but not Christ; and these are not all of a sort: for 1. some preach themselves, not Christ: or if they paint out Christ, it is in their own likeness; so as under his name they commend themselves to the world. 2. some preach, but it is beside Christ: in raking together men's inventions. And surely, that so great affecting of human authorities in preaching, when it is with a kind of neglect of the search of Scriptures, as if they wanted wit or power, cannot be justified. 3. Some preach, but it is against Christ: and such are they that care not covertly to contradict the main Doctrines of Christ, or else bend themselves in their whole ministry to strengthen the hands of the wicked, and make sad the harts of the righteous.

Thirdly, such as preach Christ; but it is for envy: and to increase the bonds and disgraces of others, or it is not diligently, or they preach not Christ crucified, they teach not soundly the doctrine of mortification: or they preach not Christ risen again: they teach so coldly, so barrainely, so insufficiently, as if Christ were still in the grave: some there be that preach of Christ, but it is chiefly of his Crown and Scepter: they are never kindled, till they get into questions of Church-government: they teach their hearers the doctrine of reforming of Churches, when they had more need to teach them how to reform themselves, and their households.

Admonishing and teaching. ] There is some a-do among Interpreters, to put the difference between these two words. Some thus: Admonishing them that are out of the way: teaching them that are in the way. Some thus: Admonishing them that are ignorant: teaching them that have knowledge. Some thus: Admonishing those that teach false doctrine, or contradict the truth: teaching such as are desirous to learn the truth. Some thus: Admonishing about things to be done: teaching about things to be known. Some thus: Admonishing to stir affection: teaching to inform the understanding. But I think there is no necessity thus to restrain the senses, so as it may be thus. Admonishing, that is, checking, rebuking, warning the ignorant, wandering, wayward, slothful, dull, or profane hearers both about things to be done and known: and teaching the rest the whole doctrine of Christ.

Admonishing ] From this word, these things may be observed.

First, Preachers must intend to rebuke sin, as well as to direct or comfort .

Secondly, men commonly never care for instruction, to grow in Christ, till they be touched with the rebukes of the word for sin,

Thirdly, preaching may be said to admonish in diverse respects. 1. the very sending of the Word preached to any place, is a warning to men to look to themselves, and repent : for then is the Axe laid to the root of the Tree . 2. Because preaching doth set before us such examples as do admonish . 3. Because by it Christ secretly smites the earth, that is, the consciences of carnal men, that are so glued to the earth : many a time is their hearts smitten, that the world little knows of; but especially, by preaching are the public abuses in the lives of men publicly reproved.

Every man. ] Everyone needs to be rebuked and admonished: and there is no man nor woman but they are bound to stoop to the rebukes of the Word; whether they be rich or poor, learned or unlearned, Jew or Gentile, young or old, in authority, or under authority, converted or unconverted.

The Use of all should be to teach us to know them that are over us, and admonish us in the Lord . Now there are diverse reasons to persuade men to be willing to suffer admonition: 1. It is noted to be in God's account a beastly quality to rage, or to be senseless, when we are rebuked: therefore David saith, be not as the Horse or Mule . 2. If we will not be rebuked, sin lies at the door : and we know not how soon we may be arrested with judgment. 3. Thou mayest by stubborness provoke the Lord so much, that in his very judgment he may set a continual edge upon the word, to rebuke thy conscience, so as rebukes being now turned into a punishment, the Lord may consume thee by them, eating upon thy conscience as a moth , till he have wearied thee with his secret buffets and terrors, and then in the end, cast thee off into a reprobate sense. Woe is unto man, when the Lord in his Word, or by his Spirit, sets himself to disgrace and vex him. 4. Instruction is evil only to him that forsaketh the way, and he that hateth correction shall die . It is a brand of a scorner, to hate him that rebuketh him , and a man that hardeneth his neck when he is rebuked, shall suddenly be destroyed, and cannot be cured . 5. The Lord may be so much incensed by sins of this kind, that at length there will be no remedy: as he was by the Jews, 2 Chr. 36 . Lastly, great is the profit of admonition, to such as are wise to make use of it, as these places show, Psal. 141.5.6. Job 5.15.16.17. & 36.8. to 16. Prov. 28.13.

Teaching. ] This is the second part of preaching: this also is absolutely necessary: we shall not partake of Christ's riches, or be fit to be presented to God without it. Now that we may profit by public preaching, we must pray God by his Spirit to lead us into all truth : and we must strive to be truly humble, for the Lord will teach the humble his way : and we must be much in confessing our own sins unto God in secret ; we must take heed of frowardness, in trusting to our own reasons, and wills, and affections, and bring Faith to the word, glorifying it in what we understand, and waiting upon God for what yet we want, mourning for our own unteachableness, and praying God to be with the mouth of the Teacher, opening to him a door of utterance.

Every man. ] This is again added, and not without reason: for it imports: First, that every man is bound to live under some teaching and admonishing Ministry. Secondly, that the people, yea, all God's people, must be instructed; contrary to the doctrine of the Papists. Thirdly, a right persuasion of this, that the word will admonish and teach every man, would make men more quiet under rebukes, and more willing to be taught. He saith not, you, but every man ; to import that the word hath not a particular quarrel at someone man, but will find out the sins of all men, &c. We see by experience that this is the sore in many minds, that either the Preacher should meddle with nobody, or not with such as they: he must not meddle with great men, or not with Scholars and learned men, &c.

In all wisdom. ] These words may be understood either of the subject matter taught, or of the instruments, the Teachers; or of the effect in the hearers.

For the first: the word of God is well called wisdom, either as it is the pattern, or Image, or resemblance of God's everlasting wisdom, which from all eternity in his counsel he had conceived: or as it portrayeth out Christ, who is the natural wisdom of God: or as it unfoldeth the depths of God's wise providence, especially in his Church: or comparatively with all the forms of Doctrine, conceived by the wisest of the Gentiles, or any carnal men.

For the second: these words may be referred to the Teachers, and then the sense is, they must teach in all wisdom. They are called wise men , and that they may teach in all wisdom: first, they must be sure they teach truth, and not errors: neither errors of Doctrine, nor errors of fact. It is a grievous shame for Preachers out of the Pulpit, of purpose to disgrace some kind of men to report of them things utterly untrue: especially to fail often or usually this way. Secondly, they must labor to express the power of the spirit, as well as a sound form of Doctrine. Thirdly, they must make use of all opportunities and advantages, to work upon the people, when a door is opened. To preach wisely, is to preach seasonably. Fourthly, they cannot preach in the wisdom of God, if they hunt after and effect that which the Apostle calls the wisdom of words : or excellency of words . Fifthly, there is a special wisdom in fitting doctrine to the state of the heaters, to give everyone his own portion.

Thirdly, it may be said to be in all wisdom, by effect in the hearers; as being such a preaching as tends to work true wisdom in the hearers, as well as other graces: a wisdom I say, by which they understand their own way , and deny their own reason, in the things of God: becoming fools, that they may be wise , and know their days of peace, and accordingly gather in Summer , even in the seasons of Grace, while it is yet called today; walking with the wise , preferring spiritual things above all earthly, as things that are truly excellent , carefully watching over themselves, and with all preciseness or circumspection; avoiding even the lesser evils, redeeming the time, with all discretion, laboring to avoid all occasions of just offense; and lastly, considering and providing for their latter end .

Quest. But can all wisdom be attained? Ans. He saith, all Wisdom, either comparatively with the knowledges of the heathen or carnal men: or else, by all wisdom, he meaneth all, necessary to salvation: or else he meaneth wisdom of all kinds, though not perfect in every kind.

That we may present every man. ] The hearers are said to be presented to God by their Teachers in diverse respects: First, as they gather them out of the world, into the profession of the Faith of Christ. Secondly, by framing and working upon the hearts of their hearers, fitting them for Christ, even in the presence of Christ, in his ordinances. Thirdly, by forcing men through the strength of terror or comfort, to run and present themselves to God. Fourthly, they may be said to do it in respect of their prayers, carrying the suites of the people unto God. Fifthly, they shall present them at the day of Judgment, when every Teacher shall say, Here Lord I am, with the Children thou hast given me.

This should teach the people so to order themselves towards their Ministers, that they might have encouragement to go to God, either for them, or with them. To this purpose they should honor them, maintain them, obey them, show their hearts and states to them, &c. And woe is unto them that despise God's Ministers, or discourage them; that hate their doctrine, or shun their society: howsoever they account of them, yet these are the men should have made way for them to Christ, they are of his Privy Chamber, and the dust of their feet shall witness against contemners; yea, the time shall come, when they would be glad to have them excuse them to Christ , but it shall not be granted. And Ministers also may from hence both be comforted, considering the honor Christ hath done them, and instructed to look carefully to their Flocks, and to go to God for them, and by all means to carry themselves, so as they that must once give an account for their People.

Perfect. ] The word 〈 in non-Latin alphabet 〉 , is not in the Text in some Copies: but Stephanus hath it in, and it is acknowledged of the Translators and Expositors both old and new; and therefore perfection cannot be denied, only the sense must be inquired into.

The faithful are said to be perfect, first, comparatively with wicked men, or the Gentiles unconverted: Religion will make a man perfect in comparison of that which by nature man can attain unto: secondly, they may be said to be made perfect, that is, to want nothing that is absolutely necessary for salvation: thirdly, in righteousness, there is perfection; and so they shall be absolutely perfect at the day of Judgment, and are already perfect in respect of Justification▪ yea, this word here used, is given to the sanctification of the faithful, and that two ways: first, as to be perfect notes nothing else but to be a strong man in Christ, so, Heb. 5. vlt. Secondly, as to be upright is accepted with God for perfection, by the benefit of the Covenant of Grace, and the Intercession of Christ: Thus I think the very word is used in these places, 1 Cor. 2.6. Phil. 3.15. James 1.17. Heb. 6.1.12.13. Thus there is perfection is Doctrine, Heb. 6.1. In Faith, James 2.22. In Hope, 1 Pet. 1.13. In Love, 1 John 4.18. & John 17.23. In Understanding, 1 Cor. 14.20.

Quest. But who is a strong man in Christ, or a perfect man, as here?

Ans. First, he that is a strong man in Christ can forgive his enemies, and pray for them, and do good to them, Mat. 5.48. Secondly, he doth finish his work, he doth not begin slightly, and work for a spirit, but perseuers. The word used in that sense, John 17.4. Thirdly, he doth hold a constant amity and holy communion with God's Children, 1 John 4.12. John 17.23. Fourthly, he hath renounced the world, denied himself, and consecrated his life to God, Rom. 12.12. Fifthly, he will not be carried away with every wind of Doctrine, but will acknowledge and follow the truth, with all constant vnmoueablenesse, Ephes. 4.13.14. Sixthly, he presseth after perfection, forgets what's behind, and looks to the mark of the high price of his calling, laboring to find out the virtue of Christ's death and Resurrection, Phil. 3.13.14.15.10. 9. Seventhly, he hath a Plerophory or full assurance of the will of God towards him, Col. 4.12. Eighthly, he can digest the stronger Doctrines of Religion, Heb. 5.14. Ninthly, patience hath in him her perfect work, James 1.4. Tenthly, he sins not in word, James 3.12. Eleventhly, he keeps the word, 1 John 2.5. Twelfthly, he is settled in the love of God, and hath not fear but boldness, 1 John. 4.18.17.

Every man.